Saheeh (Authentic), Hasan (Sound), Da’eef (Weak).

HADITH NO	GRADE	COMMENTARY
1	Authentic	The hadeeth exhorts towards observing the Prayers at their stipulated times, and being dutiful to parents. It also shows the keenness of the companions of Allah’s Messengerﷺ for good deeds, and the importance of giving responses to questions based on the condition and need of the questioner. Otherwise, heﷺ had mentioned faith in Allah and His Messenger, Jihad and the well-performed pilgrimage, in that order, in other narrations as the dearest deeds to Allah – the most High
2	Sound	This is because Allah – the Mighty and Exalted – has ordered obedience and dutifulness to the parent. So, they must be obeyed except when they order disobedience to Allah, the most High. The hadeeth is also reported from the Messengerﷺ as from his saying and graded authentic by Imam Al-Albaanee in Silsilat al-Ahaadeeth is-Saheehah (516).
3	Sound	(1) The eargerness of the companions of Allah’s Messengerﷺ to know the ranks of good deeds is shown in this hadeeth. (2) Preference is given for the mother because she suffered the difficulties of pregnancy, child birth, breast-feeding and general care. (3) The fact that the nearest relatives should take precedence over others than them when we show kindness is also evinced in the narration.
4	Authentic	The people of knowledge should guide the rest of the people towards the things that benefit them such as how to repent from sins, no matter their gravity. Also, being obedient and kind to the mother is mentioned in this hadeeth as an atonement for the sin of taking a soul unlawfully. Jealousy could lead to backbiting, slander, hatred and worse sins such as killing.
5	Authentic	Being kindhearted and respectful towards the father and the obligation of doing so is evinced in this hadeeth.
6	Authentic
7	Weak Chain
8	Authentic	(1) This hadeeth highlights the importance of keeping the company of the people of Sunnah and referringto the scholars to understand the true position regarding any matter in the religion. Perhaps Taysala, was influenced by the Najadites to believe wrongly that the sin he commited was a major one. (2) We also learn from this hadeeth that sins are not entirely of the same category; some are major while others are considered minor with respect to the major ones and not by way of trivializing sin. (3) One of the meanings of the expression, yastaskhiru is to burden people and to make them do a job without pay. Some of the scholars even consider it the most preponderant meaning here for its been mentioned after usury and consumption of an orphan’s wealth both of which are illegitimate means to seek wealth. (4) The permissibility of swearing without been asked to swear while giving a religious verdict or admonition is pointed to in the narration. (5) As long as one abstains from the major sins, speaking kindly to parents and feeding them is surely a means to attain admission to the Paradise by Allah’s leave.
9	Authentic Chain	The exemption to this is when their desire involves disobedience to Allah, the Mighty and Exalted; for the religion prohibits obedience to a creature in disobedience to the Creator.
10	Authentic	It is as if the slave is non-existent and that by his freedom he comes into existence such that the child’s action here, is as that of his parents through whom he came into existence from non-existence.
11	Authentic Chain	The pains of childbirth and nursing endured by the mother and the tremendous reward and high rank she earns as a result are highlights in this hadeeth. Therefore, the parents must be shown kindness and great respect. The Tawaf and performance of the two units of prayer after it behind the station of Ibrahim are two major means to seek expiation of sins.
12	Weak Chain
13	Authentic	This further evinces the virtue of dutifulness to parents and warns against being sources of sadness to them. The necessity of correcting mistakes also forms a point of benefit in the hadeeth.
14	Sound	From what gladdens parents is the child’s dutifulness to them, and Abu Hurayra’s mother showed appreciation in the best manner by saying: Jazakallahu khayran (meaning: may Allah reward you well). As regards Abu Hurayra’s name, Imam Adh-Dhahabee (الله رحمه ( said: “There is some variance on what his actual name is. However, the most preponderant is Abdur-Rahman bin Sakhr.”
15	Authentic	Allah’s Messengerﷺ would show how crucial any matter was either by repeating a question regarding the matter or employing emphasis or even changing his posture, all of which he employed in this hadeeth. He could also mildly touch the companion on the chest or hold his hand amongst other means. (2) The narration shows that some major sins are still worse than some others, and from the worst ones is offending the parents, rebelling against them and severing relationship with them which are all contradictory to being dutiful to them. (3) It also indicates that the companions (RA)had great concerns for the Prophetﷺ
16	Authentic	The hadith encourages the recitation of the mentioned expressions of remembrance after the obligatory prayers. The prohibition of squandering wealth apparently connects the narration to the chapter heading.
17	Authentic	(1) Abdullah bin Saba and his cohorts maliciously spread falsehood that the Messengerﷺ had granted some special things to ‘Ali  which he did not grant to the rest of the companions (RA)from which is the right to assume the leadership of the Muslims after the Messenger’s death. So, the people used to seek clarification from ‘Ali ; hence the question. In some other wordings of the same hadeeth, he grew furious at the question. (2) The booklet was from the documentation of hadeeth that took place during the lifetime of Allah’s Messengerﷺ. (3) The word محدثات is reported with the dal having a Kasra, and so it would mean, an offender; and with a Fatha so that it means an innovation. So in the first case the expression in which it occurs would mean, “whoever gives shelter to an offender” and in the second case, “whoever supports an innovation”. Giving support to innovation includes being pleased with it, tolerating it and not controverting and refuting it. (4) The hadeeth warns against cursing one’s parents.
18	Sound	This hadeeth tells us about some of the harms that result from the iniquities it mentioned. It emphasizes the obligation of giving obedience to our parents in every situation and being ready to part with our possessions for their sake except when it entails sinfulness. And as regards what they could take from the wealth of their children, Allah’s Messenger ]r[ referred to them: “…they (i.e. the children) and their possessions are yours when you are in need of them.” However, explaining the hadeeth, Imam Al-Albaanee (الله رحمه (averred: “it is not without exception, that a father could take just whatever he desires from the wealth of his child; not at all. He should only take what he needs.” See: As-Saheehah (2564). This hadeeth also shows the necessity of spending on our wives, and teaching and enforcing Islamically acceptable patterns of behaviour. We should not leave the members of our household without discipline, but when they are, they must be treated in the best of ways. The husband has a huge responsibility to order his household to fear Allah – the Mighty and Exalted – and so, he must also fear Allah – the most High – regarding himself and in his dealings. The right teacher guides the student towards what benefits him and warns him against whatever may harm him.
19	Authentic
20	Authentic	Imam An-Nawawee (الله رحمه (explained: “All this is evidence for the greatness of the virtue of being dutiful to them (i.e. the parents) and that it is given preference over jihad. It also contains evidence for the statement of the scholars that it is not permissible to go for jihad except with their permission if they are both Muslims.” Additionally, exerting oneself in the service of parents is also reffered to as jihad. The hadeeth evinces the fact that the leader should be in charge of organizing the matters of jihad; considering the conditions of each of the followers, and giving preponderance for issues of personal benefit over those of general benefit.
21	Authentic	Emphasy is shown in this hadeeth for kind treatment of and respect for parents, and the tremendous benefit that doing so entails: entrance into the Paradise and salvation from the Fire. The one who abandons his parents faces entrance into the Fire in disgrace – We seek Allah’s refuge from the Fire.
22	Weak
23	–	That is, the verse in al-Isra orders kindness to parents from which is seeking forgiveness for them after their death whether they were Muslims or not. So the verse in at-Tawba abrogated this ruling and prohibited seeking Allah’s forgiveness for one’s relatives amongst the non-Muslims which includes a polytheist father.
24	Authentic	We learn from this hadeeth that one could tell others about Allah’s favors on him if it will not lead him to self-importance. The fact that the parents should not be followed when they order disbelief or any other act of disobedience to Allah the most High is also deduced from the hadeeth. Even when the parents do that, one should deal with them kindly, being mild and generous to them, inviting them to faith and obedience to Allah with good words and in a nice manner. In another wording of the same hadeeth collected by Al-Bukhaari and Muslim in their Saheehs, Allah’s Messengerﷺ said: “that you leave your heirs rich is better than leaving them poor, having to beg the people.” So, this hadeeth also points to the fact that, generally speaking, it is better to be rich through legitimate means than to remain poor, having to beg the people. Taking wine is prohibited “for it is the key to every evil”.
25	Authentic	This hadeeth indicates the eargerness of the companions (RA)to know the rulings of the religion, and that they gave preference for the religion whenever it conflicted with issues of family ties. The hadeeth also teach that the Muslim child should give maintenance to the non-Muslim parents as a matter of obligation and that family ties could be kept with nonMuslim relatives within the same limits. The visit of Asma’s mother to her in Madina was during the period of the Treaty of Hudaibiyya as is indicated in other wordings of the hadeeth.
26	Authentic	Umar’s proposal that the Messenger of Allahﷺ should wear the robe on such important occasions like the Friday or when delegations visit him was upheld by the Messengerﷺ; he only rejected the silk robe particularly, and any other prohibited dress or mode of dressing as is known from other narrations by extension. However, the hadeeth shows the permissibility of selling silk clothes, earning profit thereby and connecting ties of kinship with non-Muslim relatives by giving them gifts.
27	Authentic	The Messenger of Allahﷺ ordered not to revile one’s parents by first uttering a stirring statement that invited the attention of the listener and showed the weight of the matter. Although it is against man’s innate disposition to revile his parents, his insult of another person’s parents could lead to that. As such, the hadeeth is evidence that a thing becomes forbidden if it basically leads to something forbidden.
28	Good Chain	The statement takes a cue from that of Allah’s Messengerﷺ in the hadeeth that just preceded.
29	Authentic	This hadeeth proves that retribution for sins is quickened against those who commit the sins depending on the sin committed, and that severing the ties of kinship and oppression are quicker to invite retribution than other sins. Conversely, “there is nothing regarding which Allah is obeyed that is quicker to bring reward as connecting the ties of kinship.” See: Silsilat al-Ahaadeeth is-Saheehah (978).
30	Weak Chain	–
31	Authentic	–
32	Good	As for the oppressed it is due to the stress inflicted on him and his been dominated harshly. As regards the traveler, it is for his lonesomeness and toil in his journey. Regarding the parents, it is because after bearing the pains of pregnancy, childbirth and nursing, they look forward to the child with strong emotional attachments. The hadeeth warns against disappointing and annoying parents.
33	Authentic	This hadeeth teaches the following: (1) That a man remains in seclusion with a woman who is not his wife or those with whom he is permanently prohibited in marriage is a precursor to great evils. (2) That the supplication of Jurayj’s mother overtook him indicated that to respond to his mother’s call was more important. (3) The excellence of the scholar over the worshipper. Hafidh Ibn Hajar (rahimahullah) said: If Jurayj were to be a scholar he would have known that responding to his mother is more important.” (4) Allah the Mighty and Exalted protects the truthful and provides them ways out of trials. However, this may be delayed in some instances so that they earn more reward for their patience and hope in Him during trials, or just as a way of further rectifying and purifying them. (5) It evinces the fact that Allah, the most High, grants Karaamaat (extra-ordinary events) to whomever He wills among His slaves as is the creed of the Ahl asSunnah wal-Jamaa’ah. (6) Whoever is in the position to discipline a person or people should do so with leniency for despite the fact that Jurayj’s mother was angry she did not supplicate that he should fall into sin with the harlots. (7) Children should desist from whatever will make them incur the anger of their parents as long as doing so does not entail sinfulness
34	Sound	The hadeeth contains evidence that it is permissible to request a person whose knowledge and piety is trusted to supplicate for a non-Muslim to accept Islam. It also shows the merit of Abu Hurayra and his mother ,(and the importance of inviting one’s non-Muslim relatives to accept Islam employing supplications, good words and beautiful character.
35	Weak	–
36	Sound Chain	This contains evidence for upgrade of a person by virtue of his child’s supplication. Therefore, parents should ensure the proper upbringing of their wards upon the religion so that the children become sources of upgrade for them after their (i.e the parent’s) death.
37	Authentic Chain	The hadeeth clearly shows Abu Hurayra’s eargerness towards dutifulness to his mother; he sought Allah’s forgiveness for everyone who seeks Allah’s forgiveness for his mother. We beseech Allah the Mighty and Exalted to forgive us, our parents, Abu Hurayra and his mother and the rest of the Muslims.
38	Authentic	That is, the rewards for his deeds cease except from the angles mentioned. This is because they are actions with uninterrupted benefits and since they were from his deeds, he also continuously gets rewarded. Knowledge mentioned here includes beneficial knowledge which he taught and books, beneficial works he wrote, dictated, translated or even edited, for they remain over generations. The hadeeth shows the virtue of marrying with thve intention of having pious children therefrom and actually training the child upon the path of righteousness. Quite unfortunately, many hoard their wealth, giving only little or even nothing in any form of charity in the absurd notion that they are preserving the wealth!
39	Authentic	Preparing one’s will is urged in this hadeeth. It also shows the permissibility of giving charity on behalf of one’s parents and that doing so is actually from kindness to them. The importance of knowledge before action is also highlighted here
40	Weak	The report is authentically reported by Imam Muslim in his Saheeh, Ahmad in his Musnad and the author, Al-Bukhaari, in the narration that follows immediately after this with some difference in its text.
41	Authentic	When Ibn ‘Umar (traveled he took along a donkey which he rode whenever he got bored on the camel. He gave the man his turban and the donkey. The virtue of maintaining such relations with the beloved ones of one’s father could be better taken bearing in mind that such relations bring about mentioning one’s father with good and praying for him. So it counts as from the child’s kindness to his parents. The hadeeth proves that good deeds are of categories.
42	Weak Chain	–
43	Weak	–
44	Authentic Chain	The child does that by way of honouring the parents. However, the child could walk ahead of him in circumstances where only doing so assures the child’s safety. Allah knows Best
45	Weak	–
46	Authentic Chain	The Kunya is a way of naming, common among the pious predecessors where a particular name, for example, Anas is prefixed by Abu or Umm to mean, ‘the father of Anas’ or ‘the mother of Anas’ respectively. Taking the Kunya is a means of showing respect for one another. The narration showed the permissibility to call one’s father using his (i.e. the father’s) Kunya.
47	Weak	–
48	Authentic	(1) The hadeeth orders maintaining ties with the near relatives without restricting it to the Muslims among them alone. The Prophetﷺ would quickly act upon the instructions of the Qur’aan and give admonitions employing methods that depicted the importance of what he said. (2) The hadeeth forms evidence that the Muslim could still relate himself to his fathers: grand-fathers, great grand-fathers and further above, whether they were Muslims or not for the verse reffered to some of the non-Muslim grand parents of the Messengerﷺ and mentioned them as his near relatives. (3) Everyone is enjoined to hasten towards acting upon good deeds and not depend on nor take pride in family ties. Connecting family ties is emphasized in the hadeeth.
49	Authentic	The hadeeth exhorts towards asking the scholars about what will bring one towards the Paradise and keep one away from the Fire. It warns against destroying one’s acts of devotion with association of partners with Allah. Ibn Abee Hamzah said, “If they are non-Muslims and evil doers, disconnecting relations with them for the sake of Allah is the way to maintain ties with them on the condition that efforts will be made to admonish them. It will also be made known to them that that is due to their keeping away from the truth. Even at that, one will still supplicate for them in their absence that they should return to the right path.”
50	Authentic	This hadeeth is evidence that kinship spoke in the real sense, by Allah’s leave, and that it gets angry and becomes pleased. It is also evidence that speech is from the Action-related Attributes of Allah the Mighty and Exalted. Severing the ties of kinship brings about Allah’s wrath on the offender – and with Allah is the refuge.
51	Weak Chain	–
52	Authentic	The hadeeth teaches that one should always evaluate his conduct with his kith and kin and make apprioprate amends. In some cases one would need to endure negative dispositions from them and not reply evil with its kind. The narration shows that such endurance earns one support from Allah the most High.
53	Authentic	–
54	Authentic	–
55	Authentic	These narrations show the loftiness of the ties of kinship, the excellence of maintaining it and the menace of breaking it.
56	Authentic	–
57	Authentic	These hadeeths prove that it is encouraged to seek legitimate means of expanding wealth, and that a person’s lifespan could be extended through connecting the ties of kinship. Nevertheless, this does not contradict the fact that life span is preordained; for as Eemaan (faith) rises and falls  according to one’s deeds without contradicting preordainment, so does life span get shortened and prolonged according its means without contradicting preordainment
58	Sound	This narration and the one that comes after it with a similar wording exhort towards the fear of Allah the Mighty and Exalted and connecting the ties of kinship. It mentions them both as means to gaining extension of life span, abundance of wealth and love of one’s people which are all from the signs of Allah’s love for such a person
59		59. As No. 58, with a different isnād.
60	Authentic	Kindness and respect to the mother is emphasized here because of her bearing the pains of pregnancy, labor and for nursing the child. The father is next in preference, and then the nearest relatives. The words Ummahaat (mothers) and Aabaa (fathers) includes the grand mothers and fathers, the great grand mothers and fathers and so on, upwards.
61	Weak	It is rather authentically reported that Allah’s Messengerﷺ said regarding his fasting on Mondays and Thurdays that, “Actions are presented to the Lord of all that exists on those two days, and I love that my actions are presented while I am fasting…” See: Irwaa ul-Galeel (948)
62	Weak Chain	However, that one begins with his immediate dependents is authentically reported from Allah’s Messengerﷺ by Abdullah bin ‘Umar and other companions (y). See: Irwaa ul-Galeel (834).
63	Weak	–
64	Authentic	Imam an-Nawawee (الله رحمه (said, “this hadeeth is given two explanations: first, its been considered to refer to the one who declares severing the ties as legitimate without any reason or confusion while knowing fully well that it is prohibited. Such is a disbeliever who will remain in the Fire forever and will never enter the Garden. Second, that it means that he (i.e the one wo breaks the ties of kinhip) will not enter it (i.e. the Garden) along with the first people; he will rather be punished with delay for as long as Allah the most High likes.”
65	Good	By its saying, “I have…! I have…!”, the ties of kinship counts the forms of wrong and severance it had suffered. The hadeeth contains stern warning against severing the ties of kinship. It also points to the fact that reward could be with the kind of the deed; so the one who cuts off the ties, is also cut off from Allah’s mercy. Similarly, the one who connects the ties, Allah showers His mercy on him.
66	Authentic without Al-Juhani’s report	The Sabiyy (the young, immature) would lack the wisdom and emotional balance usually associated with adults and as such, may not bother to connect the ties of kinship. Similarly, the foolish lacks good sense of judgement such that he will also fail to connect the ties. When such persons lead, this sin may spread among their subjects; thus, the companion’s supplications. Allah knows best
67	Authentic	This hadeeth proves that retribution for sins is quickened against those who commit the sins depending on the sin committed, and that severing the ties of kinship and oppression are quicker to invite retribution than other sins. Conversely, “there is nothing regarding which Allah is obeyed that is quicker to bring reward as connecting the ties of kinship.” See: Silsilat al-Ahaadeeth is-Saheehah (978).
68	Authentic	Imam al-Manaawee (الله رحمه (said, “This refers to the highest level of maintaining the ties of kinship; otherwise, if he is not cut off by anyone among his relatives but he continues to connect with them, he is also considered from those who maintain the ties although his level is lower than that of the one who connects with the one that cuts off relations with him”
69	Authentic	The hadeeth teaches that: (1) One should be keen to ask about and act upon good deeds. (2) The teacher could give all-embracing responses to questions that come in the same form, and he should explain aspects of his response that may not be clear to the questioner. (3) Giving generously to relatives includes both the just and unjust among them. However, maintaining ties with the unjust among them requires struggling against one’s soul; thus the saying, “…if you cannot do that…”. (4) Freeing a slave and helping to do so and the other deeds mentioned in it are from the major means of attaining the Paradise
70	Authentic	This hadeeth is one of the major evidences that establish the fact that the non-Muslim who acts upon good deeds while still a non-Muslim is rewarded for them if he accepts Islam and dies upon it. Imam as-Sindee (الله رحمه (explains, “this hadeeth proves that the good deeds of a non-Muslim are suspended; if he becomes a Muslim, they are accepted, otherwise they are rejected.” Previously, Hafidh Ibn Hajar al-Asqalaanee (الله رحمه (gave a similar explanation and said, “this is convincing”. He cited the same view from a number of the pious predecessors. From the narrations that establish this fact is: Once Aa’isha (عنها الله ريض (said to Allah’s Messengerﷺ: ‘Indeed Ibn Jud’aan used to provide food (for the people) and he would be hospitable to his guest(s). Will any of that benefit him on the Day of Resurrection?’ The Prophetﷺ answered: “No. Indeed, on no day did he ever say: O my Lord, forgive me my sin on the Day of Recompense.” (Muslim). Imam Al-Albaanee (الله رحمه (said: “This hadeeth contains clear evidence that if the non-Muslim accepts Islam, his good deeds which he performed while still a non-Muslim will benefit him as opposed to if he dies upon his disbelief; it will not then benefit him, rather it becomes vain due to his disbelief.” He also said, “This  is the right position which should not be contradicted due to the preponderance of the ahaadeeth that evince it.” See: Silsilat Ahaadeeth is-Saheehah (1/492- 498)
71	Authentic	Umar’s proposal that the Messenger of Allahﷺ should wear the robe on such important occasions like the Friday or when delegations visit him was upheld by the Messengerﷺ; he only rejected the silk robe particularly, and any other prohibited dress or mode of dressing as is known from other narrations by extension. However, the hadeeth shows the permissibility of selling silk clothes, earning profit thereby and connecting ties of kinship with non-Muslim relatives by giving them gifts
72	Sound Chain	The narration exhorts towards learning one’s lineage and knowing one’s relatives since the connection of the ties of kinship is dependent on it. Such knowledge will also prevent the sin of severing ties with near relatives.
73	Sound Chain	Maintaining the tie of kinship gives the strong impression that the distant relatives are actually near and that the near relatives are nearer. As such, kith and kin will love one another, they will be showered Allah’s mercy and live in peace and security. This hadeeth is also authentically reported from the sayings of Allah’s Messengerﷺ. See: Silsilat Ahaadeeth is-Saheehah (277).
74	Weak Chain	–
75	Sound	The hadeeth shows the following: (1) The Prophet’sﷺ concern for matters of the near relatives. (2) It is encouraged to gather the people for an important matter such as to acquint relatives with one another and encourage them to do good deeds. (3) The companions (RA)are always eager to know what was revealed in order to act upon them. (4) Our allies, sons of our sisters and our freed slaves are from amongst us. This refutes the practice among the Arabs during the Jahiliyyah and in other cultures where the sons of their sisters are not considered as among her people because they consider the daughter herself (their sister) as worthless. (5) The virtue of the Quraysh; it warns against seeking their pitfalls and contesting the leadership of the Muslims with them. (6) Everyone should hasten towards good deeds and not depend on family ties; the dear ones to Allah’s Messengerﷺ and to Allah are those who fear Allah, act upon His orders and abstain from His prohibitions.
76	Authentic	–
77	Good due to supporting proof	–
78	Sound	The narrations in this chapter emphasize the rights of the daughters, and encourage steadfastness in taking good care of them. They mention the fulfillment of these rights as from the means to seek admittance into the Paradise and protection from the Fire.
79	Sound	The narrations in this chapter emphasize the rights of the daughters, and encourage steadfastness in taking good care of them. They mention the fulfillment of these rights as from the means to seek admittance into the Paradise and protection from the Fire.
80	Weak	–
81	Weak	–
82	Authentic	The hadeeth teaches hastening towards feeding and maintaining oneself, the children, wife and servant; and intending by all that, Allah’s countenance; for Allah does not reward something done for the sake of other than Him. The narration is connected to this chapter heading since the daughter who is sent back home remains the daughter of her parents and should therefore, be maintained as she would before marriage.
83	Weak	–
84	Sound Chain	A person could take an oath while making a statement to indicate its importance. Since the children are closer to one’s heart, one naturally tends to give much attention to spending upon them and their general upbringing such that it may lead to being stingy and timid towards others.
85	Authentic	The community where a person comes from greatly influences his dispositions; so, the teacher may inquire about that – especially when no harm is feared thereby – to enable him properly place the question of the student and its response. Ibn Battal (الله رحمه (said: “it can be deduced from the narration that it is obligatory to give preference (during an admonition or while answering a question) to something more obligatory on a person.” Children are from the precious gifts of Allah the Exalted, endeared to people; so the child is smelled and kissed, and referred to as Rayhaan (the sweetflower) as the sweet flower is loved, smelled and kissed.
86	Authentic	The hadeeth shows the modesty of the Prophetﷺ and his love for children, for he was kind to al-Hasan ; he placed him on his shoulder and supplicated for him. It is from the Sunnah to love al-Hasan and al-Husain; but as our love for the Messengerﷺ must be within the limits of the Sharee’ah, we must not overstep the proper limits of the Sharee’ah also, in our love for al-Hasan and al-Husain and any other creature: “Allah loves not the trangressors”.
87	Authentic	This hadeeth highlightthe following: (1) The love and respect the Taabi’oon had for the companions of Allah’s Messengerﷺ. (2) The  teacher should correct the student if he errs and always guide him to that which is right. (3) One should not wish to be present in a place or witness an event from which Allah has kept one absent. (4) Linking up with people is not praiseworthy in every situation and severing relations with them is not also absolutely blameworthy. It is blameworthy for one to follow his near relatives in their disbelief if they give preference to that over Eemaan (faith). (5) One should show concern for his relatives even if they are non-Muslims, strongly wishing them to be guided to Islam. (6) One should seek to marry pious women with the intention to have pious children who will be trained to become pious servants of Allah and coolness of one’s eyes.
88	Authentic	The hadeeth contains the following points of benefit: (1) The leader should visit his adherents as was the practice of the Prophetﷺ. (2) The Taabi’oon showed great interest in the matters of the religion especially the prayer. (3) The one who prays alone with the imam should stand on the right side of the imam and not on his left side, nor behind him. (4) One could request a person whose religion is trusted to supplicate for him; and such supplications could be made in the presence of the one who requested for it. (5) The parent should always seek and follow the means by which the child earns the blessings of this World and the Hereafter. Umm Sulaim had given her son, Anas to the service of the Prophetﷺ at the prophet’s arrival in Madeenah. So Anas was nurtured in the prophetic household; he was there until the Prophetﷺ died. (6) It is encouraged to ask Allah for abundant wealth and many children as they are both from the favors of Allah. Quite badly, many abort pregnancies today for the flimsiest reason and seek other means of reducing child birth! (7) It is legitimate also, to beseech Allah for long life as is contained in other wordings of the same hadeeth, just as one supplicates for wealth and children. This does not contradict preordainment. (8) The prophet’s supplication for Anas  was granted; he lived for over a hundred years, he had over a hundred and twenty children and grand children, and was one of the richest among the Ansar.
89	Authentic	This shows the kindness of the mother for her child, and that being merciful to others, especially the children and near relatives earns one Allah’s mercy. It also encourages towards giving in charity, and evinces the permissibility of mentioning a good deed one performed if doing so will not lead to pride.
90	Authentic	This narration encourages kissing children, and that doing so is from soft-heartedness. One of the ways to correct the one who errs is to point out the error and mention the evil in it. The hadeeth also points to the fact that the actions of the limbs impact upon the soul.
91	Authentic	That is, whoever does not show mercy will not be shown mercy by Allah, he will not be rewarded by the Most-Merciful for being merciful. The Prophet’sﷺ love and care for children and his maintenance of the ties of kinship is shown in this narration. It also mentions the virtue of al-Hasan.  The hadeeth shows the modesty of the Prophetﷺ and his love for children, for he was kind to al-Hasan ; he placed him on his shoulder and supplicated for him. It is from the Sunnah to love al-Hasan and al-Husain; but as our love for the Messengerﷺ must be within the limits of the Sharee’ah, we must not overstep the proper limits of the Sharee’ah also, in our love for al-Hasan and al-Husain and any other creature: “Allah loves not the trangressors”
92	Weak Chain	–
93	Authentic	It points to the fact that the scholars could cooperate with the people in the aspects of their dealings with the members of their household, and that while giving admonitions and verdicts, they could make inquiries which will enable them properly place their statements. Parents should deal justly among their children in terms of giving gifts and exposing them to life opportunities, and shun whatever will sow the seed of discord and bring about disobedience to parents in the family. It is deduced from this hadeeth that some of the rulings of the Sharee’ah have implications that are easily understood and appreciated.
94	Weak Chain	–
95	Authentic based on the next narration	That is, whoever does not show mercy will not be shown mercy by Allah, he will not be rewarded by the Most-Merciful for being merciful. The Prophet’sﷺ love and care for children and his maintenance of the ties of kinship is shown in this narration. It also mentions the virtue of al-Hasan.
96	Authentic	–
97	Authentic	–
98	Authentic	This narration encourages kissing children, and that doing so is from soft-heartedness. One of the ways to correct the one who errs is to point out the error and mention the evil in it. The hadeeth also points to the fact that the actions of the limbs impact upon the soul.
99	Sound Chain	A person who is dealing with the public should have compassion. Since this man did not show compassion towards his own children, ‘Umar withheld his offer on hearing this. The narrations in this chapter teach the importance of showing kindness and goodwill, helping the needy and putting harm away from the people.
100	Authentic	So if the single part sent down to the earth entails Islam; the prayer, the fasting, and the tranquility man feels in his heart among other things which are from the mercy of Allah the Mighty and Exalted, then how tremendous are the ninety-nine parts which he has kept back for the Hereafter, the everlasting abode?! The onus is upon us to show mercy to people so that we receive from this abundant mercy in the Hereafter
101	Authentic	The rights of the neighbour is here emphasized. Hafidh Ibn Hajar (الله رحمه (said, “the word, neighbour encompasses the Muslim, the non-Muslim, the pious, the sinful, the friend, the enemy, the stranger, the resident, the helpful, the harmful, the near, the strange; the one whose residence is nearer and the one whose residence is more distant.” So, one must treat them well; desiring good for them, admonishing them towards goodness, supplicating for their guidance and refraining from causing harm to them by speech or action.
102	Authentic	That is, whoever believes in Allah, his Creator and that He will reward him based on his actions should perform these good deeds. The hadeeth shows that to be silent is better than saying things that lack benefit, and that causing harm to one’s neighbour contradicts perfect Eemaan (faith). It also shows that actions are from the aspects of Eemaan (faith), and since people are certainly in categories in the performance of these deeds, their levels of Eemaan (faith) definitely vary. When they improve, the level of Eemaan (faith) increases; thus asserting the fact that Eemaan (faith) increases with good deeds and reduces with sins
103	Authentic	The teacher could ask a question regarding a matter he intends to discuss to show the importance of the matter and draw the attention of the student. Because a person should be basically safe in the hands of the neighbour, it is more serious for the neighbour to betray this trust and fornicate with his neighbour’s wife or steal from his house. The transgression is worse when it is directed at relatives.
104	Authentic	The rights of the neighbour is here emphasized. Hafidh Ibn Hajar (الله رحمه (said, “the word, neighbour encompasses the Muslim, the non-Muslim, the pious, the sinful, the friend, the enemy, the stranger, the resident, the helpful, the harmful, the near, the strange; the one whose residence is nearer and the one whose residence is more distant.” So, one must treat them well; desiring good for them, admonishing them towards goodness, supplicating for their guidance and refraining from causing harm to them by speech or action.
105	Authentic	Good treatment of neighbours is not restricted to those among them who are Muslims; the non-Muslim neighbour should also be kindly treated except when such persons show hatred for Islam or when doing so strengthens such persons upon their disbelief
106		As No. I04, from ‘Ā’isha, with a different isnād.
107	Authentic	The hadeeth teaches the following: 1. The importance of knowing the rulings regarding an action before doing it. 2. It is better to do that which is more rewarding of good deeds. 3. The neighbour who lives nearer has a greater right to be treated kindly
108		As No. 107, with a different isnād.
109	Sound Chain	Acting upon this narration: being generous and caring to neighbours in this range will certainly engender peaceful coexistence in the community. However, as mentioned earlier, the nearer the neighbour’s door, the greater his right to be treated kindly.
110	Weak Chain	–
111	Sound due to supporting proof	This hadeeth shows the greatness of the rights of the neighbour, and warns against inhumane treatment of the neighbour. One wonders what the companion, Abdullah b. ‘Umar (عنهام الله ريض (will say if he were to witness the attitude of the people towards their neighbours today?!
112	Authentic	So, knowing the condition of the neighbour and providing him food and other things of basic need when he is in need according one’s ability is from the aspects of Eemaan (faith). As such, the extent of a person’s laxity in this indicates the weakness of his Eemaan (faith).
113	Authentic	The hadeeth contains evidence for the use of words that foster love and friendly relations as employed by Abu Dharr . It also emphasizes the obligation of obedience to the leaders, encourages giving charity, having concerns for our neighbours and actually taking steps to improve their conditions. That the Prayers should be observed at their proper times and in congregation with the Muslims are also pointed to here.
114	Authentic	–
115	Authentic	Imam Al-Munawee (الله رحمه (said, “A companion would come across those who are lower or higher or even on a par with him in his religion or worldly affairs as he deals with people whether during a journey or while at home. The best of them in the sight of Allah in rank and reward in his dealings is the one who is most beneficial to his companion…” A similar thing applies to the neighbours.
116	Authentic due to supporting proof	While the spacious home basically provides cover and shelter, enables one to appriopriately segregate the household and accommodate visitors, the good ride helps its owner to fulfill the obligations that require him to move to distant locations. The good neighbour would aid one towards obedience to Allah and His Messengerﷺ; encouraging him upon what is good and forbidding him evil, and so he is happy and successful. In some wordings of the same hadeeth, it includes: “the pious wife”
117	Sound	The bad neighbour is carefree about the rulings of the Sharee’ah regarding himself and the people around him; thus, his neighbours are not safe from his evil actions. However, for the one whose neighbour is as described, he should supplicate for him, encourage him upon goodness and forbid him evil with good words and nice character such that he would have fulfilled his own duties towards him. This hadeeth encourages us to seek  refuge with Allah from having bad neighbours.
118	Sound	Many narrations indicate that the Last Hour will be established when the worst sins spread among the people. So, from such evils is that near relatives and neighbours who should be treated with kindness will be maltreated and even killed!
119	Authentic	The hadeeth shows the importance of guarding the tongue, and that observing the late-night prayers, fasting regularly and giving charity may not outweigh the evil of badly treating the neighbor.
120	Weak Chain	–
121	Authentic	This could refer to the one who despite knowing the prohibition of harming the neighbour considers it lawful; such is a disbeliever who will  basically not enter the Garden. It could also refer to the one whose entrance will be delayed because despite being well aware of its prohibition, he causes evil to his neighbours.
122	Authentic based on the next narration	–
123	Authentic	Perhaps the women were specifically mentioned in the narration because they are usually in charge of food preparation and distribution; they determined the shares of members of the household and visitors. The hadeeth shows that one should not despise whatever is given  n charity or as gift no matter its size or value, and that illustrations aid the understanding of a matter
124	Sound and Authentic	The Hasan (good) hadeeth is as the Saheeh (authentic) hadeeth except that the narrators of the Hasan hadeeth follow those of the Saheeh hadeeth in rank in terms of Dabt (retention) of narrations. Both terms are used together as in this case, when the hadeeth has chain(s) that basically grade Saheeh and chain(s) that essentially also grade Hasan.
125	Sound and Authentic	The hadeeth teaches the following: 1. The legitimacy of backbiting in some circumstances such as while complaining about particular harm one suffered from a person. 2. The student could seek guidance from the teacher about how to get out of difficult situations. 3. Muslims should be concerned about the welfare of one another; guiding themselves towards what is right and cooperating upon goodness, and forbidding evil, even in strong terms when the situation demands for that. 4. It is permissible to curse a person who is clearly due for such as a way of reproaching him and as deterrent to others. 5. Perhaps the action of the rest of the companions (RA)was to make the one who was cursed to realize the gravity of causing harm to one’s neighbour so that he would refrain which he actually did.
126	Weak Chain	–
127	Authentic Chain	The narration exhorts anyone who has broken up relations with another Muslim to hasten towards reconciling with him since the death of any one among them spells doom for them both. The prohibition of cutting off relations with a Muslim for more than three days is also authentically reported from the statements of the Prophetﷺ.  They would both be turning away from the Truth if they had cut off from each other merely for a worldly reason or Hawa (desire). However, if they had cut off for the sake of Allah, then it may be permissible or even encouraged or obligatory based on the condition. The death of any one of them both while they are still cut off (for worldly reasons or mere desire) from each other indicates that they will be meeting Allah the Mighty and Exalted, not having repented from that failing, thereby exposing themselves to nonentrance of the Paradise. The hadeeth is evidence that to extend the greeting of salam and responding to it is sufficient to end such break in relations.
128	Authentic	This hadeeth stresses the fact that we must be generous and compassionate towards our neighbours even when they are non-Muslims particularly when we do not fear being harmed by them. It also indicates that we could supplicate for a person to be rectified when he is considered to be upon error.  Good treatment of neighbours is not restricted to those among them who are Muslims; the non-Muslim neighbour should also be kindly treated except when such persons show hatred for Islam or when doing so strengthens such persons upon their disbelief.
129	Authentic	While the first response of the Prophetﷺ is from the angle of being noble by acting upon good deeds, his second response refers to nobility in terms of lines of descent. The word, Ma’adin (lit. treasures) actually refers to Arab ancestry to which the Arabs proudly ascribe themselves. So, those who displayed noble charaters during the Time of Ignorance to preserve ancestral pride and then accepted Islam and still adhered to nobility as a religious practice in addition to having true understanding of the religion are the best of the people. The hadeeth shows that a questioner could still make his intent clear in a good manner when the response given to his question does not resolve the problem area.
130	Sound Chain	–
131	Authentic	The hadeeth encourages taking care of orphans, widows and the poor; it likens it to fighting in the way of Allah, fasting during the day and observing the late-night prayers. However, what is likened to another is basically lesser in rank to that to which it was likened.
132	Authentic	This shows the kindness of the mother for her child, and that being merciful to others, especially the children and near relatives earns one Allah’s mercy. It also encourages towards giving in charity, and evinces the permissibility of mentioning a good deed one performed if doing so will not lead to pride
133	Authentic	The hadeeth shows that maintaining the orphan is one of the means to gaining entrance into the Garden. Imam Ibn Battaal (الله رحمه (said: “The one who hears this should act upon it to be in the company of the Prophetﷺ in the Garden, and there is no rank greater than that in the hereafter.”
134	Weak Chain	Sawīq is a kind of mash made of barley
135	Authentic	The hadeeth encourages taking care of orphans, widows and the poor; it likens it to fighting in the way of Allah, fasting during the day and observing the late-night prayers. However, what is likened to another is basically lesser in rank to that to which it was likened.
136	Authentic Chain	This shows the humility of this companion , his kindness  towards orphans and his eargerness to earn the beautiful rewards of taking care of the orphan.
137	Weak with the exception of the expression: ‘I and the guardian of the orphan	–
138	Authentic Chain	The hadeeth encourages us to kindly treat orphans and reminds us that taking care of orphans earns us tremendous rewards. It could also be inferred from the narration that some orphans may choose to renegade from Islam if they lose their wealth; so they are warned that: As ugly as poverty is after wealth, misguidance after guidance is worse than that. And the refuge is with Allah. Breaking promises is from the aspects of hypocricy and the hearts detest that. One should ask Allah for and actually seek out good companions, and seek Allah’s refuge from companions who will not give him remembrance when he errs.
139	Weak Chain	–
140	Authentic Chain	That is, since you do not beat your child except that you anticipate that it benefits him in his religion and worldly affairs; then you should beat the orphan under your care for the same reasons. This indicates  that to beat a child when and as apprioprate is from the parents’ showing mercy to their children
141	Weak	–
142	Authentic Chain	The orphans in the care of ‘Ā‘isha (عنها الله ريض (were the children of her brother. She loved them as a mother would do, but she would also beat them to discipline them. That is, since you do not beat your child except that you anticipate that it benefits him in his religion and worldly affairs; then you should beat the orphan under your care for the same reasons. This indicates  that to beat a child when and as apprioprate is from the parents’ showing mercy to their children
143	Authentic	Imam al-Baghawee (الله رحمه (explained the expression, illā Tahillat al-Qasam (Save to expiate the oath), he said, “that is, except the degree by which Allah would have expiated His oath; and that is His saying: ‘Not one of you but will pass over it’ (Q 19:71). So when he passes over it and crosses it, He has kept His oath.” The hadeeth shows the excellence of patiently bearing trials such as the loss one’s children: It is a means of expiation of sins, elevation of one’s rank before Allah and protection from the Fire.
144	Authentic	The hadeeth teaches that it is permissible that one mentions his painful experience to another person without resentment with the aim of hearing words of admonition and consolation from which benefits are taken. “A strong wall against the Fire” implies direct admittance into the Garden.
145	Authentic	Da’aamees (sing. Da’moos) are some kind of tiny organisms ever found in marshes. It also refers to one who is always engaged in issues. So, the children are ever found in the Garden, moving freely in its quarters without any hinderance. In the wording of Muslim, Abū Hurayra added: “They will meet their parents, hold their hand or their clothes as I am holding your clothes, and they will not leave their hands till Allah will enter them in the Garden along with their parents.”
146	Sound	Imam al-Baghawee (الله رحمه (explained the expression, illā Tahillat al-Qasam (Save to expiate the oath), he said, “that is, except the degree by which Allah would have expiated His oath; and that is His saying: ‘Not one of you but will pass over it’ (Q 19:71). So when he passes over it and crosses it, He has kept His oath.” The hadeeth shows the excellence of patiently bearing trials such as the loss one’s children: It is a means of expiation of sins, elevation of one’s rank before Allah and protection from the Fire.  The hadeeth teaches that it is permissible that one mentions his painful experience to another person without resentment with the aim of hearing words of admonition and consolation from which benefits are taken. “A strong wall against the Fire” implies direct admittance into the Garden.
147	Authentic	The hadeeth teaches that it is permissible that one mentions his painful experience to another person without resentment with the aim of hearing words of admonition and consolation from which benefits are taken. “A strong wall against the Fire” implies direct admittance into the Garden
148	Authentic	It points to the fact that the female companions (radiya Allahu anhunna) took part in the matters of learning as well; they asked the Messengerﷺ what they did not understand, and he even gave them a day when he addressed them. Imam al-Baghawee (الله رحمه (explained the expression, illā Tahillat al-Qasam (Save to expiate the oath), he said, “that is, except the degree by which Allah would have expiated His oath; and that is His saying: ‘Not one of you but will pass over it’ (Q 19:71). So when he passes over it and crosses it, He has kept His oath.” The hadeeth shows the excellence of patiently bearing trials such as the loss one’s children: It is a means of expiation of sins, elevation of one’s rank before Allah and protection from the Fire.  The hadeeth teaches that it is permissible that one mentions his painful experience to another person without resentment with the aim of hearing words of admonition and consolation from which benefits are taken. “A strong wall against the Fire” implies direct admittance into the Garden.
149	Authentic	–
150	Authentic	–
151	Authentic	The fact that these narrations about the reward for parents’ forebearance and hope in Allah’s reward at the death of their children have been reported by many companions indicates that it was something the Messengerﷺ frequently mentioned and was commonly known among his companions (y).
152	Weak Chain	–
153	Authentic	Everyone is said to prefer his heirs’ money since man basically likes to keep his wealth. Nevertheless, what really belongs to us is that which we owned before our death and at death because we expended them in the way of Allah the Most High. As for what we keep with us and finally leave behind at death, they are most apprioprately attributed to our hiers. It seems this hadeeth is mentioned in this chapter to show that patiently bearing a miscarriage is better than the one you still have. Allah knows best. See the hadeeth that follows and its comment.
154	Authentic	This hadeeth consoles the person whose children have died, yet he remains patient and hopes for reward from Allah. As for the one none of whose child has died, he does not get the reward that the one who patiently bears such loss gets in the Hereafter.
155	Authentic	It seems that Imām al-Bukhārī brought this hadīth in this chapter because it has the same source with the preceeding narrations or to demonstrate that strength is in controlling one’s anger, as well as sadness.
156	Weak Chain	As regards the expression, innee la ahfadhu min dhiraa’ee asSaheefah (I will remember the leaf better than my forearm), Imam AlAlbaanee (الله رحمه (said: “the expression is confusing, ambiguous; perhaps the word Saheefah is an interpolation and the correct thing is: innee ahfadh fa a’ee (I memorize and understand). This is because it is contained in the Musnad (1/90) that: ‘fa khasheetu an tafootanee nafsuhu, Qaala: qultu, innee ahfadh wa a’ee’ (I feared that he would die before I could do that. He said: ‘So I said, I memorize and understand)”.
157	Authentic	The orders of the Prophetﷺ indicate that it is obligatory to  accept invitations to feasts except due to a valid excuse or a disincentive, that it is prohibited to reject gifts except due to a pressing counterbenefit or beat the Muslim except while implementing legal punishments or disciplining. One should inculcate the habit of pardoning those who are preordained to be our subordinates.
158	Authentic	That is, the Prayers should be observed at their stipulated times in congregation with other Muslims and in the right manner. The hadeeth shows the importance of the Prayer and exhorts towards kind treatment of our subordinates.
159	Authentic in Maoqoof form	The narration teaches that one should be clever and should recognize people as the veterinarian knows animals: Good and bad people may well be recognized through their actions. It also teaches that the teacher should always guide the students towards what benefits them from which is setting slaves free.
160	Weak in the Maoqoof form	–
161	Weak Chain	–
162	Authentic Chain	In other wordings of the hadeeth, the girl told ‘A’isha that, “I want you to die so that I will be set free”. The hadeeth indicates that one should not accept that a person has bewitched him until the person truly affirms having done so. It is permissible that a person evens score with a person that harms him as indicated in verses of the Qur’an and the Prophet’s narrations. Yet, it is better to pardon such persons as is also indicated in the verses and other narrations from the Messengerﷺ
163	Sound	The hadeeth highlights the fact that the Muslim should not be beaten; the exemption to this being while implementing legal punishments or disciplining as mentioned earlier. The companions of the Prophetﷺ would swiftly respond to his counsels in the best of forms.
164	Authentic	A young boy serving the greatest leader of all times and keeping the best of his company day and night; in travel and at home, in times of peace and war. Yet the feelings of this little boy were not hurt; not even with a knitted brow or a frowned face as he reported in other wordings of the hadeeth. There is an important lesson here on leaving blame and avoiding criticism except when really necessary. The hadeeth shows that one could praise a person in his front if it will not make him become proud.
165	Weak	–
166	Authentic	Read this hadīth with Abū Dāwūd’s narration of the same hadīth in more detail Laqīt b. Sabira reported: “I was the leader of the delegation of Banu’l- Muntafiq or (the narrator doubted) I was among the delegation of Banu’l- Muntafiq that came to the Messenger of Allahﷺ. When we reached the Prophet, we did not find him in his house. We found there ‘Ā’isha, the Mother of the Believers. She ordered that a dish called Khazīra should be prepared for us. It was then prepared. A tray containing dates was then presented to us. Then the Messenger of Allah (may peace  and blessings be upon him) came. He asked: ‘Has anything been served to you or ordered for you?’ We replied: ‘Yes. Messenger of Allah.’ While we were sitting in the company of the Messenger of Allah (may peace and blessings be upon him) we suddenly saw that a shepherd was driving a herd of sheep to their abode. He had with him a newly-born kid that was crying. He (the Prophet) asked him: ‘What did it deliver, O so-and-so?’ He replied: ‘female sheep.’ He then said: ‘Slaughter for us in its place a sheep. Do not think that we are slaughtering it for you. We have one hundred sheep and we do not want that their number may increase. Whenever a female kid is born, we slaughter a sheep in its place.’ I (the narrator Laqīt) then said: ‘Messenger of Allah, I have a wife who has something (wrong) in her tongue, i.e. she is insolent.’ He said: ‘Then divorce her.’ I said: ‘Messenger of Allah, she had company with me and I have children from her.’ He said: ‘Then ask her (to obey you). If there is something good in her she will do (obey); and do not beat your wife as you beat your slave-girl.’ I said: ‘Messenger of Allah. tell me about ablution.’ He said: ‘Perform ablution in full and make the fingers go through the beard and snuff up water well except when you are fasting.’ ” Sunan Abee Daawood (142), and graded .)الله رحمه )Saheeh (authentic) by Imam al-Albaanee placed this hadeeth here to show that a )الله رحمه )Perhaps Imam al-Bukhaari slave who commits a sin could be beaten by way of correction. The exchange of gold or silver or wheat or barley or dates or salt or what shares cause with these items for its kind with an increment in any of the two traded items over the other or that one of them is collected on the spot while the other is collected at a later time is from the forms of Riba (Usury) called, Riba al-Fadl. The Prophetﷺ said, “A kind for its kind, equal amounts. When these kinds differ, then you should transact as you wish if it is hand to hand.” (Muslim). The hadeeth also shows that it is permissible to beat a servant when he acts upon a prohibition by way of correcting him.
167	Authentic	So, when they are sealed, weighed and counted the servants are protected from bad behaviour and we are protected from suspecting them unjustly. This teaches that we should be transparent in our dealings and take steps that ensure rest of mind and prevents distrust.
168	Authentic Chain	Suspecting people unjustly is prohibited; Allah the Mighty and Exalted says, “Indeed some suspicions are sins…” (Q 49: 12)
169		Similar to No. 168, with a different isnād.
170	Sound Chain	The exchange of gold or silver or wheat or barley or dates or salt or what shares cause with these items for its kind with an increment in any of the two traded items over the other or that one of them is collected on the spot while the other is collected at a later time is from the forms of Riba (Usury) called, Riba al-Fadl. The Prophetﷺ said, “A kind for its kind, equal amounts. When these kinds differ, then you should transact as you wish if it is hand to hand.” (Muslim). The hadeeth also shows that it is permissible to beat a servant when he acts upon a prohibition by way of correcting him.
171	Authentic	Perhaps the Prophetﷺ got aware that the beating exceeded the limits of discipline; and so heﷺ gave him a strong word of restrain. In the version of Muslim in the Saheeh, it says, “the whip fell off my hand out of reverence for him” and “I will never beat any other servant”. The hadeeth warns against unfair treatment of servants and shows that the atonement for that is to free such servants.
172	Sound	Do not attribute his face to ugliness for Allah fashioned him and “He made everything He created good”. (Q32: 7). Quite badly, this is an expression people loosely employ against their surbodinates.
173	Sound	That is, the face of the person being cursed, like all human beings is like the face of Adam – peace be upon him. So if you abuse anyone in this way you are actually abusing your ancestors including Adam, peace be upon him.
174	Authentic	This hadeeth shows the permissibility of beating the servant for the purpose of discipline; yet the face should be avoided. The prohibition of beating the face includes while beating a person for legal punishment or censure.
175	Authentic	The hadeeth proves that to mark the face of a beast is prohibited, worst still human faces. However, it is encouraged to brand the animals for Zakat, and it is generally permissible for other animals, but the face must be avoided as is shown in other narrations. Branding is done as a means of identifying animals.
176	Authentic	The order of the Prophetﷺ that the slave-girl should be freed necessitated that the slave is freed as a matter of obligation; but his saying “let them engage her and when they can spare her, let her go on her way” as in another wording of the hadeeth (no. 178 below) when they mentioned to him that she was the only servant they had takes off the ruing  of obligation; thus, the author’s chapter title. The hadeeth teaches that the wrongdoing committed by an individual or people could be mentioned out of necessity such as to explain the ways out of such problems. Also, the Muslims should correct one another when they fall into an error. The hadeeth also encourages us to kindly treat our servants.
177	Authentic	–
178	Authentic	The order of the Prophetﷺ that the slave-girl should be freed necessitated that the slave is freed as a matter of obligation; but his saying “let them engage her and when they can spare her, let her go on her way” as in another wording of the hadeeth (no. 178 below) when they mentioned to him that she was the only servant they had takes off the ruing  of obligation; thus, the author’s chapter title. The hadeeth teaches that the wrongdoing committed by an individual or people could be mentioned out of necessity such as to explain the ways out of such problems. Also, the Muslims should correct one another when they fall into an error. The hadeeth also encourages us to kindly treat our servants.
179	Authentic	–
180	Authentic	Perhaps, Abdullah bin ‘Umar (عنهام الله ريض (beat the servant to discipline him but exceeded the limits resulting in the marks on the slave’s back. Then based on what he had heard from the Messengerﷺ, freeing the  slave was the only way he could atone for the mistake, so he freed him. It shows that one should regularly evaluate his deeds and readdress them as apprioprate; by giving thanks to Allah and seeking to do more in some cases and by turning to Allah in repentance and returning the rights of people in other cases. The student should not hesitate to seek clarifications from his teacher about any of his statement or action he did not understand.
181	Authentic Chain	It warns against injustice and reminds of the Day of Judgement and the punishment of Allah the Mighty and Exalted.
182	Authentic Chain	It exibits the piety of the Salaf as-Saalih (the pious predecessors), may Allah be pleased with them, and their fear of Allah’s punishment; they would leave their rights for the sake of Allah the most High, suppress their anger and overlook the shortcomings of people to seek Allah’s Countenance.
183	Authentic	This is evidence that the beasts will also be resurrected on the Day of Judgement. Apparently, Imam Al-Bukhaari included this hadeeth in this chapter to show that since the horned and hornless sheep will get retaliation as apprioprate, every human being; servant and boss, weak and strong will also be paid their dues on the Day of Resurrection.
184	Weak	–
185	Authentic	It warns against injustice and reminds of the Day of Judgement and the punishment of Allah the Mighty and Exalted.  This is evidence that the beasts will also be resurrected on the Day of Judgement. Apparently, Imam Al-Bukhaari included this hadeeth in this chapter to show that since the horned and hornless sheep will get retaliation as apprioprate, every human being; servant and boss, weak and strong will also be paid their dues on the Day of Resurrection.
186	Authentic	–
187	Authentic	The hadeeth contains a great deal of benefits; including: the companions’ love for knowledge, and the humility of the father to learn along with his child. The companions (RA)gave serious consideration to the words of the Messengerﷺ; and so, they memorized it, acted upon it and feared the evil consequences of contradicting his orders. One should kindly treat his dependants and servants; providing them from he eats and wears.
188	Authentic	It reminds us of the greatness of the Creator, Allah the Mighty and Exalted and cautions against ill-treatment of His creatures. So, the Prophetﷺ regularly admonished that we kindly treat our servants.
189	Authentic	A person could mention something he did wrong if doing so brings about benefits and does not cause greater harms. The hadeeth strongly condemns insulting people, especially their parents; it is contained in a wording of the hadeeth that the Prophetﷺ asked him: “Did you insult his mother?” I said, “Yes.” He said, “You still have (traits of the Period of) Ignorance!” It also shows that the companions (RA)quickly turned to Allah in repentance whenever they were corrected. From kind treatment of servants is that they should not be over burdened with work; when the works is much, they should be helped.
190	Weak	–
191	Authentic Chain	The hadeeth shows the virtue of the servants: they will not be disappointed. However, their work will not be for Allah the Most High, if it involves prohibited matters.
192	Authentic	A person could mention something he did wrong if doing so brings about benefits and does not cause greater harms. The hadeeth strongly condemns insulting people, especially their parents; it is contained in a wording of the hadeeth that the Prophetﷺ asked him: “Did you insult his mother?” I said, “Yes.” He said, “You still have (traits of the Period of) Ignorance!” It also shows that the companions (RA)quickly turned to Allah in repentance whenever they were corrected. From kind treatment of servants is that they should not be over burdened with work; when the works is much, they should be helped.
193		As No. 192, with a different isnād
194	Authentic	A person could mention something he did wrong if doing so brings about benefits and does not cause greater harms. The hadeeth strongly condemns insulting people, especially their parents; it is contained in a wording of the hadeeth that the Prophetﷺ asked him: “Did you insult his mother?” I said, “Yes.” He said, “You still have (traits of the Period of) Ignorance!” It also shows that the companions (RA)quickly turned to Allah in repentance whenever they were corrected. From kind treatment of servants is that they should not be over burdened with work; when the works is much, they should be helped.
195	Authentic	There is great reward in feeding one’s self and other members of the household including one’s slaves. However, since all actions are judged according to intentions, one should seek to please Allah the Most High, alone therefrom and anticipate His reward
196	Authentic without the increment: “Lest your wife says…”	It shows that charity has grades, and it is better to be the giver than the a receiver. So, the best charity is that which is given such that one’s dependents do not start begging thereafter and one is able to give many more times. The hadeeth is evidence that it is obligatory upon a man to maintain his wives, children and other dependents.
197	Sound	It exhorts towards spending upon one’s self, wife, children (as is contained in other wordings of the hadeeth) and servants showing that all of that is from charity. Leaders and teachers should guide people towards what will bring benefits to them in this world and hereafter.
198	Authentic	The hadeeth teaches us to be modest, and to show deference to other people including our subordinates, not being unnecessarily assuming in attitude and behaviour.
199	Authentic	It reminds us of the greatness of the Creator, Allah the Mighty and Exalted and cautions against ill-treatment of His creatures. So, the Prophetﷺ regularly admonished that we kindly treat our servants.
200	Authentic	–
201	Authentic	Every Muslim should emulate the companions (y). They had great concerns for the poor, the needy and slaves. They would eat the same food with them from the same containers in the same sitting; and they were displeased with the one who disliked showing kindness to the weak in the society. Allah the Mighty and Exalted provides for His creatures; so whomever He grants the ability to eat good food should not be wasteful in it and should remember to invite the needy to partake in this favour.
202	Authentic	From the sincerity of the slave to his master is to be dutiful to him. So, his first reward comes from his dutifulness to his master and the second, for his assiduous worship of his Lord. Imam Ibn Abdil-Barr (الله رحمه ( said: “It could be deduced from here that: the one who had two obligations and fulfilled them is better than the one who had only an obligation which he fulfilled. Such as the one upon whom the Prayer and Zakat became due and he fulfilled them; he is better than the one upon whom only the prayer is due (and he fulfilled it).”
203	Authentic	Each of the three had two different obligations which they fulfilled each of which earned them distinct reward except the one from the People of the Book who believed in his Prophet but disbelieves in Muhammadﷺ. His disbelief in Muhammadﷺ is actually disbelief in his Prophet too; so he has no reward at all. The hadeeth also encourages dealing nicely with and educating slave-girls and then marrying them. Imam An-Nawawee (رحمه الله (said, “…this is from kindly dealing with her after treating her well.”
204	Authentic	–
205	Authentic	From the sincerity of the slave to his master is to be dutiful to him. So, his first reward comes from his dutifulness to his master and the second, for his assiduous worship of his Lord. Imam Ibn Abdil-Barr (الله رحمه ( said: “It could be deduced from here that: the one who had two obligations and fulfilled them is better than the one who had only an obligation which he fulfilled. Such as the one upon whom the Prayer and Zakat became due and he fulfilled them; he is better than the one upon whom only the prayer is due (and he fulfilled it).”
206	Authentic	As the slave is accountable for the property of his master, the master has a greater responsibility: he is accountable for each of his dependents and slaves. So, as the slave exerts efforts to carry out his dues towards his master, the master requires greater efforts to discharge his  responsibilities over his dependents. He should feed them, clothe them and teach them the religion and their wordly affairs. Allah is the source of strength. In other wordings of the hadeeth, it adds, “…and the wife is the shepherd of her husband’s house and she is responsible for it.”
207	Weak Chain	–
208	Authentic	As for performing the dues of Allah, it is his giving worship to Him and not joining any partner with Him, and carrying out the due of his master is to be sincere and dutiful to him as mentioned earlier. The hadeeth shows the permissibility of calling Allah to witness to affirm the importance of what one says even though he had not been requested to swear. It also indicates the eargerness of the companions (RA)to earn rewards, and that good deeds have grades; each of jihād in the way of Allah, the hajj and dutifulness to parents earns a person more rewards than the slave’s dutifulness to Allah and his master.
209	Authentic	The hadeeth prohibits exceeding bounds in our statements and actions; the word, my slave shows ownership while the master and slave truly belong to Allah the Mighty and Exalted. My boy and My girl are more friendly expressions. Teachers should always guide their students to that which takes away harm from them and brings them benefits here and hereafter
210	Authentic	–
211	Authentic	Imam Al-Albaanee (الله رحمه (said, “When the Prophetﷺ feared that some of the companions – especially those who only newly accepted Islam – could exceed bounds about praising him, he said to them, ‘The Master is Allah’ meaning, the true Master is Allah.” The hadeeth prohibits praising a person excessively and overburdening one’s self during speech. It shows the humility of the Prophetﷺ.
212	Authentic	As the slave is accountable for the property of his master, the master has a greater responsibility: he is accountable for each of his dependents and slaves. So, as the slave exerts efforts to carry out his dues towards his master, the master requires greater efforts to discharge his  responsibilities over his dependents. He should feed them, clothe them and teach them the religion and their wordly affairs. Allah is the source of strength. In other wordings of the hadeeth, it adds, “…and the wife is the shepherd of her husband’s house and she is responsible for it.”
213	Authentic	The leaders and scholars should be concerned about the affairs of their people as a whole and as individuals in a community. Likewise the students of knowledge, research activities should not make them show indifference to the affairs of their people; they should invite them to goodness and forbid them evil, teach them from what Allah has bestowed upon them of knowledge and action, supplicate for them and give them sincere advices when required. The hadeeth is evidence that travelers can pronounce the call-to-prayer as those at home, and that when the individuals in a group are on a par in the knowledge of the religion, the oldest amongst them should lead their prayers.
214	Authentic	–
215	Authentic	“He should praise the one who did it” that is, he should supplicate for him and speak well of him, and the best way to do this is to say, “Jazaakallah Khayran” (may Allah reward you with good). This is contained in an authentic hadeeth collected by Aboo Daawood in his Sunan, “Whoever is done a favour and says: ‘Jazaakallah Khayran’ (may Allah reward you with good) to the one who did the favour has fully given praise”.If a person is done a favour which became known amongst the people but did not make  known the person who did the favour, he is as a person who is wearing a false garment for he would make the matter appear as if he were the one who did the thing basically. Allah knows best.
216	Authentic	“Whoever seeks refuge in the name of Allah” that is, he seeks protection with you from being harmed by you or any other party, imploring you with Allah the Most High. The one who asks in Allah’s Name should be given out of reverence for His Name and kindness to His creatures. However, the obligation to give the one who asks depends on whether the one who is asked is able to give without bringing difficulty upon himself or his household, and that a greater evil is not caused to the receiver in one way or the other as a result. The narration encourages mutual kindness; the one who receives should also give, and when he has not what to give, he should supplicate for the giver
217	Authentic	The Muhaajiroon are those who migrated from Makkah to Madeenah, and the Ansaar are those who welcomed and supported them in Madeenah. The Muhaajiroon asked whether the rewards of their migration and other good deeds they performed would go to the Ansaar for the kindness of the Ansaar towards them? But Allah’s favours are boundless; as long as the Muhaajiroon supplicate for them and commend them for their kindness to them, their supplications is as the kindness of the Ansaar to them and the rewards of the good deeds of the Muhaajiroon come back to them”.
218	Authentic	That is, the one who has formed an attitude not to be grateful to people is not also grateful to Allah. It could also mean that Allah will not accept the thanks of a servant to whom He has granted favours if the servant does not give thanks to people for their kindness to him. The hadeeth teaches being thankful to people, and that that is from the aspects of righteousness.
219	Authentic	This narration is considered as the concluding part of the preceding hadeeth for they have both been mentioned with the same chain of transmission. In that case, only the first part would be connected to the section heading. However, describing the connection of the narration to the chapter heading, Shaykh Husayn al-’Awaayishah (hafizahullah) said, “It appears to me that the statement of the soul, I come out only with reluctance, contains a breach of thankfulness, for thankfulness necessitates that it comes out willingly…”
220	Authentic	The hadeeth shows the following: 1. The ardent desire of the companions (RA)to identify which deed is best in order to hasten towards it. They would even seek to know the good deeds to perform in the circumstances of inability and weakness. 2. The importance of belief in Allah; no deed is accepted without Eemaan 3. From the best things to give out are those that are most dearing to us. 4. The unskilled may have problems of spending upon himself and his household; so benefit extended to him may turn to be benefits to large number of people. 5. Refraining from harming people is from charity. This is because it does not disturb the one in a sound state nor increase discomfort for the one in difficulty.
221	Authentic due to supporting proofs	Ma’roof generally refers to obeying the orders of Allah and refraining from His prohibitions and performing other supererogatory deeds such as kindness to people. So, those who obey Allah and refrain from His prohibitions in this world will be shown kindness by Allah the Mighty and Exalted in the hereafter. Conversely, those who disobey Allah in this world, the bad people, will be requited with evil in the hereafter
222	Weak	–
223	Authentic	Ma’roof generally refers to obeying the orders of Allah and refraining from His prohibitions and performing other supererogatory deeds such as kindness to people. So, those who obey Allah and refrain from His prohibitions in this world will be shown kindness by Allah the Mighty and Exalted in the hereafter. Conversely, those who disobey Allah in this world, the bad people, will be requited with evil in the hereafter
224	Authentic	Imam Nawawee (الله رحمه (said, “That is, it has the ruling of sadaqah in terms of reward.” This contains evidence that every good deed one performs or says is written down for him as sadaqah.
225	Authentic	Every Muslim should give charity by way of giving thanks to Allah for His favours on him. The hadeeth contains exhortation for the needy Muslim to work with his hands, enhance himself and extend benefit to others and not be dependent upon the people. One should try to perform other good deed deeds if he is unable to perform a particular one.
226	Authentic	The hadeeth shows the following: 1. The ardent desire of the companions (RA)to identify which deed is best in order to hasten towards it. They would even seek to know the good deeds to perform in the circumstances of inability and weakness. 2. The importance of belief in Allah; no deed is accepted without Eemaan 3. From the best things to give out are those that are most dearing to us. 4. The unskilled may have problems of spending upon himself and his household; so benefit extended to him may turn to be benefits to large number of people. 5. Refraining from harming people is from charity. This is because it does not disturb the one in a sound state nor increase discomfort for the one in difficulty.
227	Authentic	Here, the Prophetﷺ drew attention to the fact that one could actually get lots of reward from the aspects of good deeds that do not require spending money because all good deeds are written down and rewarded as sadaqah. Since holding back from sinful deeds is from the aspects of righteousness, performing marital duties such as having sexual intercourse with one’s wife is certainly from righteousness too. We should take after the companions (RA)who emulated one another in performing good deeds.
228	Authentic	The hadeeth shows the importance of removing harmful things from people’s path, and conversely, it shows the seriousness of placing harmful things on their path.
229	Authentic	The narration teaches the virtue of loving one’s brother in faith which necessitates putting away harmful things from his path. Also, no matter how insignificant the people may consider a good deed they are meritorious and should not be disdained; Allah the Mighty and Exalted rewards good deeds in manifolds.
230	Authentic	This is evidence for the prohibition of splattering the mosque with spittle; the entire praying people of the mosque are guilty until it is removed. It also evinces the obligation of keeping the mosque clean at all times.
231	Authentic	Imam Nawawee (الله رحمه (said, “That is, it has the ruling of sadaqah in terms of reward.” This contains evidence that every good deed one performs or says is written down for him as sadaqah.
232	Sound	It teaches being nice to the friends of one’s wife and her beloved ones, and maintaining that even after her death. These statements of the Messenger of Allahﷺ are from sadaqah since they are inherently good and also lead to that which is good. The hadeeth shows how dearly Khadija (عنها الله ريض (is to the Messengerﷺ.
233		Similar to No. 231, from Hudhayfa, with a different isnād.
234	Sound	From the points of benefit in this hadeeth are: 1. One could offer his daughter or sister to a pious person to marry. 2. The Muslim should make efforts to reconcile between his brothers if he got aware of any disagreement between them. Nevertheless, he should confirm whatever he hears in that regard. 3. Muslims, the scholars and the students of knowledge especially, should always avoid to make statements that cause disaffection and polarize the community. 4. The companions had respect for one another; they would even alarm one another with a fellow companion during a disagreement. 5. The Prophetﷺ is a human being; so, he gets annoyed too as is from the nature of human beings to get annoyed. 6. The Prophetﷺ dearly loved his community; and so, he supplicated that his curse or abuse of the one who does not deserve it should be made blessings for such a person. 7. Bringing food items and other needs of one’s household even if it be in a sack on one’s shoulders and serving the household is from good character
235	Weak Chain	–
236	Authentic	The hadeeth teaches that one could invite a person to a stroll. Such walks could serve as refreshing moments from exertion and beneficial issues could be discussed within the period as was the case here. In other wordings of the hadeeth collected by Imam Muslim in his Saheeh, Abu Salama, the son of Abdur-Rahman bin Awf asked his friend, Abu Sa’eed alKhudree  if he heard the Messenger of Allahﷺ say anything about Laylat al-Qadr (the Night of Power) to which the later replied, “Yes” and then said, “Once we performed the I’tikaf with the Messenger of Allahﷺ in the mid-ten of the month of Ramadan. We departed in the morning of the twentieth day. The Messenger of Allahﷺ addressed us and said, ‘I was shown the Laylat al-Qadr but I forgot it (or was made to forget). So seek it on the odd days during the last ten days. I was shown that I prostrated in water and clay; so whoever was performing the I’tikaf with the Messenger of Allahﷺ should return’.” He said, “So we returned and did not find any cloud gathering. Later, the cloud formed and it rained until the roof of the mosque, made of palm branches leaked water. The prayer was started and I saw the Messenger of Allahﷺ prostrating in the water and clay. I even saw the traces of the clay on his forehead.”
237	Authentic	It shows the virtue of Abdullah bin Mas’ood . The teacher or leader should correct his students or subordinates when they err.
238	Sound Chain	The mirror shows a person what he may not see of himself; and so, he rectifies himself as apprioprate. Likewise, the believer is as a mirror to his brother; he helps him rectifty himself by calling his attention to his faults.
239	Sound	The hadeeth exhorts the believer to be kind to his brother; he should show him affection, and protect his person and property from evil to the best of his ability.
240	Authentic	Meaning, whoever refuses to assist his brother overcome his faults but hampers him; telling his enemies about his faults in order to earn a favour and bringing him disrepute and denigration will be punished in the Fire on the Day of Resurrection with the like of what he got. This seriously warns against disgracing a Muslim to get people’s admiration or benefit in any form.
241	Sound	To seriously take the property of a person is clearly theft; and to jockingly take his property could cause the owner discomfort and breed ill feeling. A stick, which is from the most triffle things a person could have is used as an example to ram home the fact that the warning is more serious with the importance of the property taken. The hadeeth is evidence that whatever leads to a prohibited thing is also prohibited.
242	Authentic	One could guide towards a good deed by saying, writing, gesturing or acting upon the deed. However, to earn this reward, the guide should intend by his action, Allah’s Countenance; for Allah the Mighty and Exalted rewards only that which is done for His Sake
243	Authentic	The hadeeth indicates the permissibility of taking food from a person whose food is basically legitimate for us to consume without asking  for the source except when there is cogent proof to act otherwise. The Prophetﷺ excused and pardoned this Jew but some of the Muslims will not pardon their fellow Muslim if he offends them!
244	Authentic Chain	–
245	Authentic due to supporting proofs	That is, teach the people what they should know from the matters of their religion and in doing that, make things easy and not difficult. Anger could be from the insinuations of the satan; it could take a person out of his normal self to such an extent that he might say or do any evil. He might also harbour hatred and other evils including disbelief. However, when the angry person keeps silent, it calms his anger and grants him control over it. So, the Prophetﷺ repeated it twice for emphasis. In an authentic hadeeth collected by the author, Al-Bukharee, and Imam Muslim in their Saheehs, the Prophetﷺ said regarding a person who was angry, “I know a statement which will take away what he feels if he says it; where he to say,  A’oodhu billaah minash Shaytaanir Rajeem’ (I seek refuge with Allah from the accursed satan)”.
246	Authentic	The Prophetﷺ’s being mentioned as a slave of Allah the Mighty and Exalted rejects the extremism of those who exerggerate in his praise, and being mentioned as a Messenger of Allah refutes those who reject his Messengership. To have trust in Allah and not be clamorous in the markets is evidence that Tawakkul (reliance on Allah) does not contradict actually seeking the means to attain needs as some of the people wrongly opine; yet the means should be legitimate as the need.
247	Authentic; see the preceding hadeeth	–
248	Authentic	Ibn Atheer (الله رحمه (said, “if you falsely accuse people and publicly announce them as probably guilty of offences, that makes them do what they are accussed of and they become corrupted.” Being cheerful to  people rejects falsely accussing them and spreading evil about them while they are actually innocent.
249	Weak	–
250	Authentic	The hadeeth further shows the good character of the Prophetﷺ; his humility and cheerfulness to people. Heﷺ had said in another authentic narration collected by At-Tirmidhee in his Sunan, “Meeting your brother with a cheerful face is sadaqah”. It also shows his love for Jareer . After the death of the Prophetﷺ people would look at Jareer  in admiration.
251	Authentic	–
252	Sound	–
253	Authentic	One should seek the things that enliven the soul rather than what deadens it. This is an admonition for those who even invest their resources in laugh programmes.
254	Authentic	The believer should regularly keep in mind the difficulties of the grave, Resurrection and the wrath of Allah, it will aid his refraining from what is prohibited. Likewise, one should hope in Allah’s Mercy and His bounteous reward for His servants in this world and the hereafter so that he is regularly urged towards good deeds. These states of the mind are interrupted by laughter; and so, the more a person laughs, the further he is from the realities of existence. Therefore, one should try to perform good deeds and remain steadfast and still give a cheerful face which is from the aspects of sadaqah.
255	Authentic	The Prophetﷺ was handsome in nature and character. So, when he faced or turned away from people, he did so completely. This mind alertness aids obedience to Allah, the Mighty and Sublime and refraining from His prohibitions. It also leads to attaining absolute sincerity and modesty.
256	Authentic	The hadeeth tells the following: The companions (RA)had great respects for the Messenger of Allahﷺ; they would not hasten to make decisions in the matters of the religion – and even in some of their worldly affairs – before him. 2. It is recommended to ask specialists regarding our affairs before we make decisions. 3. The person who is consulted is entrusted with the matter about which his advice is sought. If he knows the truth but hides it, he has knowingly misled the person who consulted him, and this is prohibited. 4. The piety of a person could be known from his open deeds such as his Prayer and general conduct. 5. The husband is the shephered of the household as the Prophets u and caliphs are the shephereds of their people. From amongst their people, some are good while others are bad confidants. Thus, since a man ordinariy confides in his wife, the hadeeth exhorts us to select pious spouses. We seek Allah’s refuge from evil confidants.
257	Authentic Chain	As regards the expression, “…the conduct of (certain) affairs…”, Hafidh Ibn Hajar (الله رحمه (said, “ It is said that it was a commentary and not a mode of recital…” Also, the consultation is regarding certain affairs because some matters have already been decided through revelation. However after consultation, Allah the Mighty and Sublime says, “Then when you have taken a decision, put your trust in Allah.” (Aal- ’Imraan: 159).
258	Authentic Chain	This narration expresses one of the benefits of consultation. Other benefits include: carrying the people along with descisions (and policies of government), and creating an atmosphere of mutual responsibility and trust.
259	Authentic due to supporting proofs	The hadeeth is authentic based on supporting evidences without the increment, “Whoever gives his Muslim brother…” which forms the point of reference in the hadeeth for the section heading. This increment is graded weak by Imam Al-Albaanee (الله رحمه.
260	Sound due to supporting proofs	The Messenger of Allahﷺ declared with affirmation that the people will not enter the Garden until they have submitted or believed; the gates of the Garden are closed without Islam and Eemaan. Also perfect Eemaan cannot be attained except with mutual love which is inturn attained through spreading the greetings of Salaam. The hadeeth shows the devastating effects of animosity in any community.
261	Weak	–
262	Authentic Chain	–
263	Weak Chain	–
264	Authentic	Here the Messenger of Allahﷺ referred to the women employing their tender nature: the fragile vessels. He cautioned that they be driven gently so that they do not fall over the beast of burden and be wounded. Some of the scholars have viewed that the Prophetﷺ cautioned the cameleer, ‘Anjasha , regarding his songs so that the fragile vessels were not put to trial therefrom as is shown in other wordings of the same hadeeth. ‘Anjasha , was known to sing with sonorous voice. Yet, the hadeeth evinces the permissibility of singing songs and poems when they don’t involve forbidden words and musical instruments, and when doing so does not lead to something prohibited. It also shows the permissibility of using implied expressions, and good-natured teasing.
265	Authentic	Imam An-Nawawee (الله رحمه (explains, “the prohibited jest is that which exceeds proper bounds and is continous for it causes laughter, hard-heartedness and prevents giving remembrance of Allah and pondering about important matters of the religion. In many situations, it causes harm, breeds bitter-feeling and destroys dignity and reverence. As for the jest free of all these, such is permissible; that was what the Prophetﷺ would do sometimes, to soothe his listener and delight him. This is an encouraged practice.”
266	Authentic	It encourages joking with one another sometimes and being serious-minded at other times; all as the situation demands. Since the religion prohibits wastefulness; it is understood that they would only throw the peels of melon at one another.
267	Weak Chain	–
268	Authentic	This shows the humility of Allah’s Messengerﷺ; and his being mannerly, even during jokes. The hadeeth encourages keeping friendly relations with other Muslims.
269	Authentic	The hadeeth teaches among others, that: 1. The prohibition of much mixing with people is restricted to those from whom harm is feared. 2. A child and more so, an adult could have a Kunya, for the Prophetﷺ called the boy by a Kunya, Abu ‘Umayr. 3. It is encouraged that children are allowed to play and even provided playthings as long it is permissible to play with such things. 4. One should relate with people according to their intelligence. 5. It is encouraged to joke with children within the limits of the Sharee’ah.
270	Authentic	The hadeeth affirms the Meezaan, the Balance with a pan suspended from each end upon which the deeds of man will be weighed on the Day of Rising. Good character is from the most weighty of good deeds that the servant will find on his scale of righteous deeds.
271	Authentic	It encourages good character and points to the virtue of a person with good character. It prohibits being obscene and ill-mannered.
272	Authentic	From the manners of imparting knowledge is to ask questions that invite the listener’s attention even if it means repeating it more than once. The hadeeth shows that one should not plunge into speaking about what he knows not. One should rather remain silent or say, “I do not know…” as is proven in other narrations. The approach employed by the Prophetﷺ indicates the virtue of good character; and from those who will be seated away from the Prophetﷺ are those with obnoxious character.
273	Authentic	–
274	Authentic	If the Prophetﷺ was given a choice that involves a sin by the disbelievers and the hypocrites, or a choice that could lead to a sin by the Muslims or he was very far from doing it even if it appears to be easier than the other choice which is not a sin and would basically not lead to sin. This makes clear the error in the attitude of those who consider every easy choice as Islamic even if it involves a sin or leads to a sin. The hadeeth also teaches that rulers, judges and others in the position of authority should not use their positions to settle individual scores with the people.
275	Authentic in the Mawqoof form with a ruling of a Marfoo’	The narration is authentic from the statements of Abdullah bin Mas’ood  and has the ruling of a saying from Allah’s Messengerﷺ because the companion could not have said these words from personal opinion especially its first segments, “Allah the Exalted has shared out  character among you…” Additionally, it has other supporting proofs with other chains of narration that show that it has a ruling of a saying from Allah’s Messengerﷺ. See, As-Saheehah no. 2714. The hadeeth teaches that as one supplicates for provision, he should also supplicate for good character, and that one should not be deceived by the abundance of wealth in the hands of the non-Muslims because Allah the Most High, grants wealth to those with whom He is pleased (such as Sulayman and ‘Uthman) and those with whom He is displeased (such as Fir’aon and Qaaroon). It also exhorts towards regularly giving remembrance of Allah.
276	Authentic	Many amongst those to whom Allah the Exalted has granted possessions are not satisfied with what they are given; so they make great efforts to acquire more as if they are destitutes, and care less about the source. They are usually stingy and would hardly even give out their obligatory Zakat. But the real wealth is to have self satisfaction; the Prophetﷺ said to Abu Hurayrah  in an authentic report collected by Imam Ahmad in his Musnad, “…be contented with what Allah has shared out to you; you will be from the richest of people…”
277	Authentic	‘Ouf’ is a grunting exclamation that shows disgust. The fact that the Prophetﷺ did not use to blame Anas  is not with respect to issues regarding Allah’s orders or prohibitions; otherwise, the Prophetﷺ would not remain silent when Allah’s limits are trespassed. From self contentment is to leave unnecessary blame and criticism.  A young boy serving the greatest leader of all times and keeping the best of his company day and night; in travel and at home, in times of peace and war. Yet the feelings of this little boy were not hurt; not even with a knitted brow or a frowned face as he reported in other wordings of the hadeeth. There is an important lesson here on leaving blame and avoiding criticism except when really necessary. The hadeeth shows that one could praise a person in his front if it will not make him become proud.
278	Sound	The Prophetﷺ is known to be ever merciful; and so the Bedouin could drag his garment asking the Prophetﷺ to fulfill his want so that he does not forget. The obligatory prayer did not even commence until  he satisfied the Bedouin’s need! It contains evidence that there could be a break between the call for the commencement of Prayer, the Iqaamah, and its actual commencement when the leader needs to fulfill a need or for similar reasons.
279	Authentic	The Prophetﷺ was very generous; he never said, ‘No’ to anyone who requested any of the things of this world from him. If he had, he gave; otherwise, he gave a promise which he fulfilled. In the Saheeh of Imam Muslim, it says, Anas  reported that, “A man asked the Prophetﷺ for a herd in a valley and he gave him. So the man went to his people and said, ‘My people! Accept Islam; by Allah, Muhammad gives generously. He is not afraid of penury.’” Anas said, “If a person accepted Islam for no other than worldly benefits;as soon as he enters into Islam, it becomes dearer to him than the world and what it contains.”
280	Authentic Chain	The companions (RA)– male and female – followed the lines of conduct of the Prophetﷺ; and so, were openhanded. The hadeeth shows  the virtue of the companions, and exhorts towards following what the pious predecessors were upon which was what the Prophetﷺ was upon.
281	Authentic	Unreasonably strong desire to obtain and keep money could prevent a person from being openhanded, and could even cause him to hoard wealth due for Zakat. In some cases – and the refuge is with Allah – it may cause him to cheat people and deprive them of their lawful wealth. All these show the weakness of the Eemaan of such a person.
282	Weak	–
283	Sound chain in the Mawqoof form	–
284	Authentic	It shows the superiority of some good deeds over others, and the virtue of being of good character. The one who combines between both is certainly better in the sight of Allah the Mighty and Exalted.
285	Authentic	The hadeeth is evidence that the Islam of a person is not perfect when he is of bad character; the defect is to the severity of the bad character. It also evinces the fact that the people are of different grades in their deen.
286	Authentic Chain	Thābit b. ‘Ubayd (الله رحمه (is the freed slave of Zayd b. Thābit .
287	Sound due to supporting proofs	Hanīfiyya is the path of Ibrahim – peace be upon him -; the worship of Allah Alone with full sincerity, and the one upon the path is lexically referred to as Haneef. Simplicity and turning away from evil towards the worship of Allah Alone is from good character and it shows a person’s understanding of the religion.
288	Authentic in the Mawqoof form	The hadeeth is authentic also as a saying of the Prophetﷺ. See: As-Saheehah (733).
289	Sound	Illicit sexual intercourse and consumption of prohibited food or seeking means of livelihood from prohibited sources are means by which many of the people will enter the Fire – and the refuge is with Allah. The hadeeth shows the virtue of good character: it is one of the major means to attain the Garden.
290	Weak Chain	This narration with this chain of transmission is weak; however, to supplicate for good character is authentically reported from the  Prophetﷺ.
291	Authentic	The hadeeth teaches many lessons including: 1. Students should be silent when questions are asked by others; for the teacher could give a response which may include a point of benefit they had not heard  previously. Although the most eminent among the companions were always with the Prophetﷺ, Anas  said, “We used to be delighted that an intelligent bedouin would approach him and ask him and we would listen”. 2. One should know the rulings regarding matters before embarking upon them. 3. Seeking medical attention is permissible (Mubah) and not discouraged (Makrooh) as some of the people opine. 4. Allah the Exalted is Merciful; He did not create an illness except that He made a cure for it. 5. Old age is the major precursor to death as pregnancy is to birth; and so as the illnesses connected to pregnancy become cured at child birth, death is the absolute cure for those connected to old age. 6. Good character is from the greatest favours of Allah upon people. We ask Allah to perfect our character as he has perfected our physical looks. Ameen.
292	Authentic	Imam an-Nawawee (الله رحمه (said, “From the points of benefit in this hadeeth are: exhortation towards generousity at all times and doing more of that in Ramadan and on meeting with pious people. It also encourages visiting pious and good people and repeatedly, if such people do not detest it. It recommends much reading of the Qur’an during Ramadan and that it is more meritorious than other patterns of giving remembrance, and that one could actually say, Ramadan without an annexation, and other benefits that  could be derived after due consideration.”
293	Authentic	He mixed with people; i.e “he used to lend people money” as is mentioned in another version of the narration. The hadeeth shows the virtues of extending relief to those in difficulty and being tolerant in trade dealings, seeking Allah’s countenance therefrom for Allah the Exalted only rewards an action performed for His Sake. It is also authentically reported that the man used to say to his servants, “When a person in difficulty comes, give him relief; perhaps Allah grants relief to us too…”
294	Authentic	Illicit sexual intercourse and consumption of prohibited food or seeking means of livelihood from prohibited sources are means by which many of the people will enter the Fire – and the refuge is with Allah. The hadeeth shows the virtue of good character: it is one of the major means to attain the Garden.
295	Authentic	That is, the core of righteousness is good character. This hadeeth shows that sins have two signs: firstly, the fact that it pricks the heart of the doer due to the fact that the mind basically recognizes evil but is overpowered by the desires and as such, it is discomforted. Secondly, dislike of the people to be aware of it. This is because the mind basically likes to be known for its righteousness; so when it dislikes that a thing is known of it, then it shows that the thing is a sin.
296	Authentic	The hadeeth teaches that: 1. The Prophetﷺ was concerned about the affairs of the people to the extent that he sought to know who their masters were. 2. It is permissible to backbite if it will bring about an overall pressing benefit. 3. Like those of the body, heart-related illnesses are in grades, and from the worst of them is miserliness. 4. Those who are more generous are more suitable for positions of leadership. 5. It is permissible that the associates or relatives of a man support him to host his marriage ceremony.
297	Authentic	From the dispositions of the miserly is overwhelming desire to take from people; both miserliness and greed to take from others are from bad character.
298	Authentic	The Prophetﷺ was very generous; he never said, ‘No’ to anyone who requested any of the things of this world from him. If he had, he gave; otherwise, he gave a promise which he fulfilled. In the Saheeh of Imam Muslim, it says, Anas  reported that, “A man asked the Prophetﷺ for a herd in a valley and he gave him. So the man went to his people and said, ‘My people! Accept Islam; by Allah, Muhammad gives generously. He is not afraid of penury.’” Anas said, “If a person accepted Islam for no other than worldly benefits;as soon as he enters into Islam, it becomes dearer to him than the world and what it contains.”
299	Authentic	The hadeeth draws attention to the facts that: 1. It is the duty of the leader of the Muslims or his designate to prepare and dispatch the Muslim army for Military assignments. 2. Those who are specifically enlisted for Military expeditions must respond to such calls by the leader. 3. The leader of the Muslims should see to the economic empowerment of the individuals of the community. 4. The virtues of ‘Amr bin Al-’Aas (عنهام الله ريض ;( his sincerity, piety and love for Allah’s Messengerﷺ. 5. Sound wealth is important and appropriate for the pious Muslim.
300	Sound	The Muslim should be contented and regularly give thanks for Allah’s favours on him. The narration indicates the importance of security, sound health and provision.
301	Authentic	This narration indicates the followings: 1. Private relations with one’s wives is from the means to attain cheerfulness. 2. Wealth without fearful consciousness of Allah is harmful because it will be gathered unlawfully, spent unlawfully and denied those to whom it is due unlawfully. 3. Sound health aids the performance of good deeds; the sick is usually frail  and unable. 4. Whomever Allah has granted sound health should make good use of the time and not waste it in engagement in unlawful things. 5. Allah the Mighty and Exalted is abundantly merciful to His servants.
302	Authentic	That is, the core of righteousness is good character. This hadeeth shows that sins have two signs: firstly, the fact that it pricks the heart of the doer due to the fact that the mind basically recognizes evil but is overpowered by the desires and as such, it is discomforted. Secondly, dislike of the people to be aware of it. This is because the mind basically likes to be known for its righteousness; so when it dislikes that a thing is known of it, then it shows that the thing is a sin.
303	Authentic Chain	The Prophetﷺ was the best of people in nature, character, lineage, generousity, bravery, humility and other indices of goodness. Imam an-Nawawee (الله رحمه (said, “It shows the beautiful qualities with which Allah the Most High has honoured him…” The hadeeth is also evidence that ahead of official moves, an individual could explore and expose an army that attempts a sudden invasion of the Muslims.
304	Sound	One should always try to make his brother happy; and from the means to attain that is to meet him with a cheerful face, talking to him politely and seeking to ease his tasks at all times.  Imam Nawawee (الله رحمه (said, “That is, it has the ruling of sadaqah in terms of reward.” This contains evidence that every good deed one performs or says is written down for him as sadaqah.
305	Authentic	The hadeeth shows the following: 1. The ardent desire of the companions (RA)to identify which deed is best in order to hasten towards it. They would even seek to know the good deeds to perform in the circumstances of inability and weakness. 2. The importance of belief in Allah; no deed is accepted without Eemaan 3. From the best things to give out are those that are most dearing to us. 4. The unskilled may have problems of spending upon himself and his household; so benefit extended to him may turn to be benefits to large number of people. 5. Refraining from harming people is from charity. This is because it does not disturb the one in a sound state nor increase discomfort for the one in difficulty.
306	Authentic	Every Muslim should give charity by way of giving thanks to Allah for His favours on him. The hadeeth contains exhortation for the needy Muslim to work with his hands, enhance himself and extend benefit to others and not be dependent upon the people. One should try to perform other good deed deeds if he is unable to perform a particular one.
307	Weak	–
308	Weak Chain	However, it is authentically related with another chain of transmission in Saheeh Muslim that she (عنها الله ريض (would say, “His character was the Qur’an…” It shows that the supplication of the Prophetﷺ for noble character (as reported in other authentic narrations) was granted such that his character was the Qur’an. The Qur’an has been revealed to be learnt and acted upon.
309	Authentic and Sound	e phrase, laysa insaanan (but not a person) is clearer in another wording of the same hadeeth authentically collected by Ibn Abee Dunya which says, illaa insaanan waahidan (except a single person). In that single case, Ibn Umar (عنهام الله ريض (freed the slave whom he cursed.  The hadeeth clearly disallows cursing, and the believer should only adorn himself with positive qualities.
310	Weak	–
311	Authentic	It exhorts towards being gentle and eschewing harshness and coarseness; one should still be mannerly even while responding to an offensive from an adversary. The Prophetﷺ cautioned against being excessive in response to the non-Muslims in this hadeeth, not being excessive  with respect to the Muslim is therefore, with a greater need. Basically, the eminent may not invest time and energy to counteract inconsequential statements and dispositions from the stupid.
312	Authentic	These traits are certainly blameworthy; when a Muslim engages in them it depicts his weak Eemaan (faith) and the weakness is to the extent of his engaging in it and other sins.
313	Authentic and Sound	When he is with those whom he dislikes, he amends his words and actions to suit the situation, and when he returns to his true associates he is something else. So for him, words are ever changing depending on the situation. How can such be trustworthy?!
314	Authentic Chain	That is, being vulgar or obscene; unrefined.
315	Weak Chain	–
316	Authentic	They will not be witnesses for the earlier Prophets – alayhim as-Salam – on the Day of Ressurrection against their nations who will deny that their Prophets did not invite them. It is also considered that they will not be witnesses means that their witnessing should not be accepted in the courts or that they will not be granted martyrdom in the path of Allah. Also, they will not be intercessors of the Day of Ressurrection, for intercession involves asking that sins are pardoned and asking for Allah’s mercy. This contradicts the action of the curser who is in the habit of asking that Allah’s mercy is put away from His servants.
317	Authentic	The siddeeq is one who is ever truthful and whose actions follow his words. If such is in the habit of cursing people, his words will belie his actions and vice versa. However, if it happens for any reason that he curses once or thereabout, it does not remove or contradict the status of the siddeeq.
318	Authentic Chain	So, the harm for which they supplicated against one another falls upon them – and the refuge is with Allah.
319	Authentic	That is, have you seen a siddeeq being a curser? These are two clearly different and incompatible traits! So, Abu Bakr as-Siddeeq  freed a slave in atonement and also vowed never to curse anyone again. The hadeeth shows the virtue of Abu Bakr ; that he is siddeeq, quick to turn in penitence to Allah the Mighty and Exalted. “Truly, Allah loves those who turn unto Him in repentance.” (Q 2 : 222)
320	Weak	–
321	Authentic	The Prophetﷺ is a mercy to all; for the Muslims due to obvious reasons, and for the non-Muslims, because while he is with them, their punishment is postponed until the Day of Ressurrection.
322	Authentic	This is explained in two ways: firstly, that it is regarding the one who considers slandering legitimate without any explanation despite knowing that it is prohibited. Secondly, that the slanderer will be delayed  from entering the Garden. However, if doing so involves certain pressing overall benefit, it is permissible; such as informing a man about a secret plan to execute him or his family or take away his wealth or to report an individual who spreads harm in the community to the apprioprate Authority.
323	Sound	The hadeeth mentions serious dispraise for and some consequences of going about slandering: It causes separation between friends and leads the innocent into distress. So when a person says to you, so-and-so said such-and-such about you; do the following: 1. Do not accept it as true, for the slanderer is a sinful person whose witnesses should be rejected. 2. Forbid him from doing so and give him sincere advice. 3. Dislike him for Allah’s sake for he is disliked in the sight of Allah. 4. You should still have a good opinion of your brother about whom he told you. 5. What the narrator says should not make you begin to sniff out for information on the matter. Allah knows best.
324	Sound Chain	This is because they have both cooperated in this evil; while one of them originated it, the other joined in its spread.
325	Authentic Chain	That is, they are alike as far as the sin is concerned as contained in the preceding narration. The Prophetﷺ had shown dispraise for rumour mongering in an authentic narration, collected by Imam Muslim in the Preface of Saheeh Muslim that, “It is sufficient sin for a person when he narrates whatever he hears.”
326	Authentic Chain	–
327	Authentic Chain	–
328	Weak Chain	–
329	Weak Chain	–
330	Authentic	‘O so-and-so!’ that is, heﷺ would call a person among them by his nickname which he disliked. Hafidh Ibn Hajar al-Asqalaanee (رحمه الله (explains, “If a person likes a particular nickname and it does not contain excess praise which makes it become prohibited legally, it is permissible or even recommended. But if he dislikes it, then it is either prohibited or disliked except if he is popular with it and would not be differenciated from other than him until the nickname is mentioned.”
331	Authentic	The narration shows the followings: 1. ‘Ikrimah (الله رحمه (was precise in his narration. 2. The dispraise for insulting somebody even though they may be our servants or subordinates. 3. The Day of Ressurrection is a day of recompense; “Whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it.” (99: 7-8). 4. We should regularly keep the company of the pious who will always guide us towards good and caution us when we err. 5. One must not commit nor spread indecency.
332	Authentic	These traits are certainly blameworthy; when a Muslim engages in them it depicts his weak Eemaan (faith) and the weakness is to the extent of his engaging in it and other sins.
333	Authentic	Wayhak or Waylak as in other wordings of the hadeeth translated as “Woe to You!” is an expression of caution to a person who is groundlessly getting into ruin. The one whose head is severed is taken from life to death; likewise, the one who is praised excessively is been taken from humility to self-importance and from the Garden to the Fire. So, the Prophetﷺ warned against such repeatedly. No one can say categorically how a person will end for that is from the Unseen, known to Allah Alone, the Mighty and Exalted. However, one could say what he thinks likely based on his knowedge of the person. Allah knows best.
334	Authentic	The hadeeth shows how destructive praising a person could be especially when doing so involves exergeration. Thus, the Prophetﷺ said, “‘You have destroyed – or cut – the man’s back.’” However, Imam anNawawee (الله رحمه (explains, “There are many narrations in the two Saheehs containing (the permissibility) of praising a person in his presence. The scholars say that they are reconciled (with those that evince prohibition) by considering the prohibition to mean praising people without looking at undesirable consequences of such and being excessive or praising a person who may fall into the trial of self-importance and something like that if he hears of the praise. But for a person for whom that is not feared due to his piety and his intelligence and knowledge, it is not prohibited to praise him as long as it does not include being excessive. In fact, if doing so will be beneficial to him such as motivating him towards good or encouraging him to do more or sustaining him upon it or lead to his been emulated (by others); then such is even encouraged. Allah knows best.
335	Sound Chain	The narration further indicates the seriousness of excessively  praising a person in his presence. Perhaps the one who was praised is from those for whom ‘Umar  feared been overtaken by the destructive trials of such praise; so he cautioned the one who gave the praise so strongly. Shaykh Fadlullah al-Jeelaanee (الله رحمه (explains, “Because the man did something that could destroy the Deen of his brother (i.e. his affairs in this world and the hereafter), it is permissible that ‘Umar  invoked upon him regarding his worldly affairs.”
336	Authentic Chain	This narration is also authentically reported from the Prophetﷺ with the wording, “Beware of excessive praise; for it is slaughter.” See comment on hadeeth no. 333 and 334
337	Authentic	So, the Prophetﷺ praised his companions, the most pious of Allah’s creatures after the Messengers and Prophets, (y). The books of hadeeth contain lots of authentic narrations from the Prophetﷺ wherein he praised those he mentioned here and many others amongst the companions, mentioning their virtues in different forms. There is no doubt that such words of commendation encouraged the companions, made them steadfast and inspires the love of these pious generation in the hearts of those who truly believe in the message of the Prophetﷺ thereby placing them in the position of emulation.
338	Weak	The hadeeth teaches that it is permissible to flatter someone because of the evil consequences of doing otherwise.
339	Authentic	This clearly discourages praising people in their presence, and shows the companion’s keenness to obey the orders of the Prophetﷺ.
340	Authentic	As for the word, al-Maddaahoon, translated as “those who praise people”, Imam al-Khattabbee (الله رحمه (explains that, “they are those in the habit of praising people, who have made it a trade item by which they seek to be paid by the one been praised and (by that), they bring him to trial.”
341	Authentic	The word, Wayl…, lexically translated as “Woe…” is employed by the Arabs to show commendation, not intending its lexical meaning. This hadeeth mentions some virtues of Madeenah: a thriving and booming city. It also encourages being of the middle-course in the performance of supererogatory prayers and not burdening one’s soul beyond its ability in recommended acts of worship. Excessively praising a person in his presence is also warned against in this narration.
342	Weak	The Prophetﷺ approved of poetry that praises Allah the Mighty and Sublime since such is from wisdom.
343	Weak Chain	–
344	Authentic Chain; Mawqoof	Perhaps the burden referred to here is the friend’s inability to materially repay the favour done to him since we have been told to repay favours done to us. When favour is repeatedly extended to a person by another, the situation may get him to feel some psychological loss of self- esteem.
345	Sound	The hadeeth shows the virtue in visiting the Muslim for the sake of Allah, Alone, whether the one visited is sick or in sound health. It also forms evidence for the fact that Allah the Mighty and Exalted really speaks to His creatures.
346	Sound	The visit of Salman al-Faarisee from Madaain to Abu adDarda (عنهام الله ريض (in Syria is the point of reference in this narration; it shows the keenness of the companions to perform good deeds and earn rewards for them, and their great concern for one another. Ibn Shawdhab had basically heard this report from Malik bin Deenaar who narrated it from Aboo Gaalib on the authority of Umm Dardaa. Therefore, Ibn Shawdhab’s saying that, “Salmān was seen wearing…” is graded Mu’dal i.e. a narration with at least two missing narrators in succession in the chain of transmission. However, the statement, “The real good is the good of the World Hereafter” is authentically reported from the Prophetﷺ with another chain of transmission. See As-Saheehah no. 3198.
347	Authentic Chain	From the perfection of visits is that some food is presented to the visitor. Ibn Battaal (الله رحمه (said, “It is from the things that strengthen friendly-relations and increases mutual love.” The recommendation to partake in such meals is stronger if the visitor is a scholar or is in a position of emulation. It is also encouraged that the visitor supplicates for those he has visited before he departs.
348	Authentic in Maqtoo’ form	The Raahib (pl. Ruhbaan), monk, is the one who seeks worship by withdrawing from society; worldly things, its pleasure and people, and desiring its inconvenience, something for which Allah the Mighty and Exalted berated the Jews and Christians: “But the monasticism which they invented for themselves, We did not prescribe for them, but (tey sought it) only to please Allah therewith, but they did not observe it with the right observance…” (Q 57:27). Here, Abū’l-‘Aliya decried Abdu’l-Karīm’s dressing which appears as that of a monk and encouraged him to beautify himself as is the way of the Muslims when they visit each other. It is necessary to note that in beautifying oneself, one must remain within the limits of the Sharee’ah.
349	Authentic	Umar’s proposal that the Messenger of Allahﷺ should wear the robe on such important occasions like the Friday or when delegations visit him was upheld by the Messengerﷺ; he only rejected the silk robe particularly, and any other prohibited dress or mode of dressing as is known from other narrations by extension. However, the hadeeth shows the permissibility of selling silk clothes, earning profit thereby and connecting ties of kinship with non-Muslim relatives by giving them gifts.
350	Authentic	While the Chapter on Visiting describes the validity of visiting, this chapter shows the virtues of visiting. Imam An-Nawawee (رحمه الله (said, “The hadeeth contains the virtue of Loving for Allah the Most High, and that it is a means to Allah’s loving a servant…”
351	Authentic	Loving is in grades as following; and there are levels in the Garden. So, a servant’s level in the Garden is to the extent of his love for and following of the Messengerﷺ. Even the person in the lowest level in the Garden, he will also be with the Prophetﷺ in the garden even though his level will be low. The hadeeth shows the virtues of Abu Dharr .
352	Authentic	The Prophetﷺ asked what preparations the companion had made for the Last Hour since the main benefit of knowing about the Day or its signs is one’s preparation for it. The hadeeth is evidence that the companions (RA)truly love Allah and His Messengerﷺ; and so, they were glad to hear what shows that they will be with him again in the World Hereafter.
353	Authentic	Children due to their young ages may show lack of knowledge and say a thing or perform an action which will be considered by the adult as irritatingly silly or time-wasting; and so, the adult should show mercy to them by teaching them and guiding them with gentlenss and affection. As for the elderly, they have spent many years on the earth and have thereby, acquired a wide-range of experience; thus they deserve to be shown honor and high regard. With respect to the expression, “…is not one of us…” Haafidh Ibn Hajar al-Asqalaanee (الله رحمه (said, “that is, from those upon our lines of conduct and path; it does not mean his been disconnected from the religion. However, it is mentioned with this wording to emphasize the seriousness of falling into a thing like that…”
354	Authentic	Children due to their young ages may show lack of knowledge and say a thing or perform an action which will be considered by the adult as irritatingly silly or time-wasting; and so, the adult should show mercy to them by teaching them and guiding them with gentlenss and affection. As for the elderly, they have spent many years on the earth and have thereby, acquired a wide-range of experience; thus they deserve to be shown honor and high regard. With respect to the expression, “…is not one of us…” Haafidh Ibn Hajar al-Asqalaanee (الله رحمه (said, “that is, from those upon our lines of conduct and path; it does not mean his been disconnected from the religion. However, it is mentioned with this wording to emphasize the seriousness of falling into a thing like that…”
355
356	Sound and Authentic	Children due to their young ages may show lack of knowledge and say a thing or perform an action which will be considered by the adult as irritatingly silly or time-wasting; and so, the adult should show mercy to them by teaching them and guiding them with gentlenss and affection. As for the elderly, they have spent many years on the earth and have thereby, acquired a wide-range of experience; thus they deserve to be shown honor and high regard. With respect to the expression, “…is not one of us…” Haafidh Ibn Hajar al-Asqalaanee (الله رحمه (said, “that is, from those upon our lines of conduct and path; it does not mean his been disconnected from the religion. However, it is mentioned with this wording to emphasize the seriousness of falling into a thing like that…”
357	Sound	The narration teaches the following among others: 1. The obligation to respect the old Muslim, the one who commits the Qur’an to memory and the just ruler. 2. Getting to old age, commiting the Qur’an to memory and being just as a ruler are from the favours of Allah upon the servant who is granted any of it. 3. Exhortation towards learning the Qur’an by heart and being just. 4. Immoderation is prohibited in Islam; and that includes being immoderate with the Qur’an such as getting engrossed in the  matters of Tajweed and its application and abandoning pondering about the meaning the Qur’an and acting upon it. The Qur’an Recitation competitions popular around the Muslim world today forms a part of such immoderation regarding the Qur’an. 5. The prohibition of turning away from the Qur’an. 6. About every ruler would have been just at least once during his rule; but the ruling about attributing justice to the ruler is based on what is most common with him. So, to respect the one whose justice outweighs his unfairness is encouraged in this narration.
358
359	Authentic	Abdullāh b. Sahl who was murdered and ‘Abdu’r-Rahman b. Sahl are both brothers and nephews to Muhayyisa and Huwayyisa, the sons of Mas‘ūd (y). It is mentioned in the wording reported by Imam Muslim in his Saheeh, that the Messengerﷺ: “paid the blood-wit of hundered (camels) from the camels given for charity.” The hadeeth is evidence that the old person should be the first to speak except as delegated for reasons of greater knowledge and better expression that the younger may possess. The older person should also be given preference in the matters of imamate and  marriage guardianship among others when the people are equal in other indices.
360	Authentic	The palm gives fruits at all times from when it begins to bear them. The fleshy part of its fruit is a chief article of food, it contains sugar, fat, protein and minerals, and its seed is food for livestock. Palm leaf stalks are used for basketry and wickerwork, its leaves are woven into bags and mats, and fiber from both is made into cordage. It has many other uses. Likewise the Muslim; he is certain in his faith, beautiful in his character and attributes, regular in his prayer and is always maintaining ties. He is amply generous and what comes from him of knowledge and benefit is nourishing to the soul; benefit is derived from him while he is alive and in his death. The hadeeth also highlights the following: 1. Children must be mannerly with their parents. 2. Parents should make efforts to nurture their children upon righteousness; encouraging them to meet well-grounded scholars and attend gatherings of learning. 3. It was a well-known fact amongst the companions (RA)that Abu Bakr and Umar (عنهام الله ريض (were the best amongst them even in the lifetime of the Prophetﷺ; and so, they accorded them great respects. 4. An eminent well-grounded scholar may not know something which is known to a relatively younger person. Yet, this does not reduce the eminence and status of the scholar in anyway nor imply that the younger should be illmannered towards the scholar
361	Authentic	The narration shows: 1. That the pious predecessors were really concerned, even while dying, about the proper guidance of their children. So, they adjured them among others, to fear Allah, follow the lines of conduct of the Messengerﷺ and shun innovations. 2. That one should avoid whatever lowers the elders before their peers and the young. 3. That it is encouraged to legitimately seek wealth and also expend it prudently. 4. Discouragement for begging. 5. That wailing at the death of a person contradicts the Sunnah. 6. The need to be cautious of about one’s antagonists especially when they are non-Muslims
362	Authentic	A Sa’ = 4 Mudds; and 1 Mudd = 1/2 Bushel or two handfuls. The hadeeth indicates the Prophet’s humility, generousity and care for children. It teaches that one should always seek the blessings of Allah for himself, his time, knowledge, children, wealth, food etc.
363	Authentic	Children due to their young ages may show lack of knowledge and say a thing or perform an action which will be considered by the adult as irritatingly silly or time-wasting; and so, the adult should show mercy to them by teaching them and guiding them with gentlenss and affection. As for the elderly, they have spent many years on the earth and have thereby, acquired a wide-range of experience; thus they deserve to be shown honor and high regard. With respect to the expression, “…is not one of us…” Haafidh Ibn Hajar al-Asqalaanee (الله رحمه (said, “that is, from those upon our lines of conduct and path; it does not mean his been disconnected from the religion. However, it is mentioned with this wording to emphasize the seriousness of falling into a thing like that…”
364	Sound	The Prophetﷺ was so merciful to children; the duties of teaching the grown-ups, meeting with delegations, preparing for military assignments amongst other obligations did not prevent him from paying attention to the young. Here, heﷺ even raced the people to meet Husayn who, as is typical of children who are shown love, raced here and there before falling into the arms of the best of menﷺ who hugged him affectionately. “Indeed in the Messenger of Allah you have a good example to follow…” (Q 33: 21).
365	Authentic chain	Abdullah bin Ja’afar bin Abee Taalib is one of the companions of the Prophetﷺ as his father, Ja’far (عنهام الله ريض .(After his father was matyred in the battle of Mu’tah, Abdullah grew up in the household of the Prophetﷺ under his sponsorship. He was highly respected amongst the companions (RA)and their students generation after generation. Thus, such an action from this companion and scholar  is far from being out of desire and lust. Therefore, a person whose impiety is known or who could easily become indecent as a result should not be allowed to relate with children in such a manner. Allah knows best.
366	Authentic chain	The females in our households here refers to those who are our Mahaarim; that is, those with whom we are permanently prohibited marriage. Otherwise, it is basically prohibited to look at the hair of nonMahaarim even when they are our relatives and are a part of our household.  Still, the narration demonstrates playing with baby girls from which is kissing them if doing so is not feared to stir desire or lust.
367	Authentic chain	The hadeeth shows that an adult could sit a child on his laps. It also encourages the scholars and true students of knowledge and the pious to stroke the head of children.
368	Authentic	Young people may play with dolls and other playthings as is evinced in this hadeeth; moreover, when play with such toys is beneficial in their tutelage. The permissibility of a wife having friends and playmates could also be drawn from the narration.
369	Sound chain	Fighting is in the way of Allah the Mighty and Exalted, if its purpose is to make Allah’s word supreme, such as fighting the idolaters and dissident or rebellious group of Muslims as is established in the Qur’an, the Sunnah and the way of the pious predecessors. But when the rebelling group cannot be specified, such as when it is a mere mutual contest for authority, then fighting is a Fitnah (tribulation) that the Muslim should eschew. The narration shows that one should seek clarification on matters before embarking on them. It also shows that the scholars should not flatter the people. However, the point of reference in this hadeeth with respect to the chapter heading is that Ibn Umar (عنهام الله ريض (referred to the questioner, saying, “My son!”
370	Authentic	–
371	Sound	Each of the phrases regarding showing mercy, forgiving, pardoning and being cautious mentioned above from the statements of ‘Umar , is established in authentic hadeeths from the Prophetﷺ.
372
373	Authentic	The narrations regarding showing mercy are general and so, they may be perceived to refer to the Muslims alone or to human beings alone. However, this narration shows that the ruling about showing mercy is more encompassing; it includes the humans and other animals such as the beasts, birds amongst others. Imam Muhammad Naasiruddeen al-Albaanee (الله رحمه (has compiled some narrations in a section titled, Being Kind to Animals in his masterpiece, Silsilat al-Ahaadeeth is-Saheehah no. 20 to 30 which demonstrate the fact that the Messengerﷺ was a mercy to all. Also, see Chapter 176 below.
374	Sound	The one from whose heart mercy is removed does not show mercy and so, will not receive mercy from the Most Merciful. This makes clear, the aspects of his failure. Therefore, it is obligatory to show mercy to oneself and to those on the earth to receive Allah’s mercy and be successful. May Allah make us among His merciful servants.Amin.
375
376	Authentic	The Prophetﷺ was most kind to his family, and in him you have a perfect example to follow. Being merciful to one’s family is not restricted to providing them with the needs of maintenance and accommodation; rather, it includes other things such as really paying attention to their education and general upbringing, sincerely loving them, overlooking their weak areas, and preventing and taking away their distress and agitations.
377	Authentic chain	This narration encourages kissing children, and that doing so is from soft-heartedness. One of the ways to correct the one who errs is to point out the error and mention the evil in it. The hadeeth also points to the fact that the actions of the limbs impact upon the soul.  That is, whoever does not show mercy will not be shown mercy by Allah, he will not be rewarded by the Most-Merciful for being merciful. The Prophet’sﷺ love and care for children and his maintenance of the ties of kinship is shown in this narration. It also mentions the virtue of al-Hasan.  The hadeeth shows the modesty of the Prophetﷺ and his love for children, for he was kind to al-Hasan ; he placed him on his shoulder and supplicated for him. It is from the Sunnah to love al-Hasan and al-Husain; but as our love for the Messengerﷺ must be within the limits of the Sharee’ah, we must not overstep the proper limits of the Sharee’ah also, in our love for al-Hasan and al-Husain and any other creature: “Allah loves not the trangressors”
378	Authentic	This man’s saying, This dog is as thirsty as I was is evidence that he was motivated by the sincere concern for the condition of the dog and eagerness to show it compassion. The intensity of his concern and eargerness is further evinced by his enduring the difficulty of climbing back up the well which he did holding his sock in his mouth. As regards the Prophet’s saying, shakara Allahu lahu translated as Allah thanked him, Imam an-Nawawee (الله رحمه (said, “It means: He accepted his deed, rewarded him and forgave  him.” The hadeeth teaches being kind to people, for if kindness to dog earned the man Allah’s forgiveness, then showing kindness to a Muslim earns far greater rewards. It also shows that Allah’s mercy is extensive and that no good deed should be considered worthless.
379	Authentic	This contains proof that it is prohibited to imprison animals and deny them food, and that it is permissible to keep a pet on the condition that it is taken care of.
380	Authentic	That the one who shows mercy is also shown mercy and that the one who pardons is granted pardon by Allah the Most Merciful are separately authentically reported from the Prophetﷺ in other narrations. They all exhort towards being merciful and forgiving. We ask Allah to grant us His mercy and pardon. From the worst of sinners are those who hear admonitions but fail to keep them in mind; when they remember them, they still disobey Allah’s injuctions consciously, being audacious. Such tendencies lead dangerously to a person’s complete abandonment of Islam – and Allah Alone grants refuge.
381	Sound	The narrations regarding showing mercy are general and so, they may be perceived to refer to the Muslims alone or to human beings alone. However, this narration shows that the ruling about showing mercy is more encompassing; it includes the humans and other animals such as the beasts, birds amongst others. Imam Muhammad Naasiruddeen al-Albaanee (الله رحمه (has compiled some narrations in a section titled, Being Kind to Animals in his masterpiece, Silsilat al-Ahaadeeth is-Saheehah no. 20 to 30 which demonstrate the fact that the Messengerﷺ was a mercy to all. Also, see Chapter 176 below.
382	Authentic	The narrations regarding showing mercy are general and so, they may be perceived to refer to the Muslims alone or to human beings alone. However, this narration shows that the ruling about showing mercy is more encompassing; it includes the humans and other animals such as the beasts, birds amongst others. Imam Muhammad Naasiruddeen al-Albaanee (الله رحمه (has compiled some narrations in a section titled, Being Kind to Animals in his masterpiece, Silsilat al-Ahaadeeth is-Saheehah no. 20 to 30 which demonstrate the fact that the Messengerﷺ was a mercy to all. Also, see Chapter 176 below.
383	Weak chain	–
384	Authentic	Hafidh Ibn Hajar al-’Asqalaanee (الله رحمه (mentioned in his commentary of this hadeeth in Fath al-Baaree that Abu l-’Abbass Ahmad bin  Abee Ahmad at-Tabaree (الله رحمه ,(a great Shafi’ee scholar of Islamic jurisprudence had compiled the various wordings and chains of this hadeeth, drawing the benefits in them in a separate volume. From the benefits mentioned by at-Tabaree as cited by Ibn Hajar is that: “the hadeeth is evidence for caging a bird or something like that or clipping some of the feathers of the bird since at least one of them both was the case here, and whichever of them it was actually, the other follows it in ruling”
385	Authentic	The hadeeth evinces the prohibition of lying. That lying is allowed in the situations mentioned in the narration shows the importance of harmonious coexistence among spouses and in the community as a whole. In  a wording of an authentically related narration, it says, “…or lying during war…” Collected by Ahmad and at-Tirmidhee. See: Silsilat al-Ahaadeeth is-Saheehah (545).
386	Authentic	As regards the word, al-Birr translated as dutifulness, Hafidh Ibn Hajar al-’Asqalaanee (الله رحمه (said, “Basically, it is being extensive in doing good deeds; it is a word that is employed for all good deeds but particularly used for a continous pure deed.” So, truthfulness leads to deeds that are free from fault and continous, upon which the person dies. May Allah grant us this out of His favor and mercy. He is written as a Siddeeq refers to truthfulness becoming from his innate disposition as lying becomes from the instinctive disposition of the one who lies until he is written with Allah as a liar. This hadeeth clearly warns against lying.
387	Authentic	This narration warns against lying even during jests. Rightly, jokes are permissible as mentioned earlier, but they must not include lies. The Prophetﷺ in an uthentic hadeeth said, “Woe to the one who talks and lies to make the people laugh. Woe to him, woe to him.” Collected by Ahmad, Abu Dawud, at-Tirmidhee and others. Quite badly, making promises to children without fulfilling it is from the clear aspects of lying that many discount.
388	Authentic	Apparently, the hadeeth is proof that mixing with the people is better than secluding oneself from them. But if mixing with them weakens him and preoccupies from Allah, then leaving them and only mixing with them to  the extent of preserving himself from harm is certainly better.
389	Authentic	Allah the Mighty and Exalted is Most Forbearing even unto the non-Muslim who ascribes a son to Him and even equals. He forbears even when He is Able to punish them – we seek Allah’s refuge from His punishment. Yet, He cures them and provides for them. This teaches restraint and endurance at insults from detractors and more so with those who are basically friends to us.
390	Authentic	After the Battle of Hunayn, the Prophetﷺ allotted something and gave shares to some of the eminent people among the Arab tribes that some others considered huge. In one of the wordings of this hadeeth as collected by the author, al-Bukhaari, and Muslim in their Saheehs, heﷺ said, “I did that to draw them nearer…” Yet, the Prophetﷺ endured the insult patiently as did Musa – peace be upon him. Hafidh Ibn Hajar al- ’Asqalaanee (الله رحمه (said, “The hadeeth contains evidence that it is permissible to inform the leader and the eminent people about what is said about them which does not befit them so that they could caution the one who made such statement…” Such reporting, even when it involves that the one been reported would detest been mentioned, is neither from backbiting nor talebearing. The hadeeth shows also, the virtue of Musa – peace be upon him, and the permissibility of mentioning the virtues of the virtuos behind him or even after his death. The narration generally exhorts towards being forbearing and patient at injuries.
391	Authentic	Promoting mutual harmony brings about uniting upon the rope of Allah as He the Mighty and Exalted orders, while discord thwarts efforts on mutual cooperation upon piety and general peace among the people. That the virtue of promoting unity among people is compared with those of Prayer, fasting and charity shows its significance.
392	Authentic chain in the Mawqoof form	Man is created to live and relate with others. Yet, people can only live together in a society when individuals recognize the rights of their Creator and those of the other members in the society, tolerate and amend  the failings of one another with good words and nice character.
393	Weak	–
394	Weak	–
395	Authentic	This is in spite of the fact these things are from the ways of the Days of Ignorance. What actually matters most is Allah’s consciousness and fear that a person has which motivates him to obey Allah’s orders and abstain from His prohibitions. Otherwise, “He who slackens in doing good deeds, his descent (lineage) will not make him go ahead”. (Muslim).
396	Weak	–
397	Authentic	The hadeeth contains tremendous benefits including: 1. The importance of confirming a report before acting based on it. 2. It is the duty of Muslims to sort out relations between themselves and even seek the intervention of respected persons in the resolution of such disputes. 3. The need to seek permission of the people in a residence before entering inside it. 4. Women should be spoken to by those who are not their Mahaarim from behind the screens. 5.Those who intervene in a dispute between parties should implore the parties with good admonition depending largely upon the texts of the Qur’aan and the Sunnah. 6. One should persist upon good deeds. The persistence of Ibn Zubayr, and al-Miswar and ‘Abdu’r-Rahmān is noteworthy. 7. It is not permissible to cut off a Muslim for more than three days. 8. Weeping out of fear of Allah, self examination, sincere repentance is encouraged. 9. We should take oaths seriously and atone for them when we fail to fulfill them. In a wording of the hadeeth, it said, “…and Abdullah bin Zubayr was the most beloved person to Aa’isha after the Prophetﷺ and Abu Bakr ; and he was most dutiful to her.” In another wording of the hadeeth, the complain of Ibn Zubayr (عنهام الله ريض (was about, “…a house belonging to her (Aa’isha) which she sold…”
398	Authentic	Islam prohibits these things since they incite disharmony in the community. As regards separating from a Muslim, Imam an-Nawawee (الله رحمه (said, “It is forbidden that Muslims separate from themselves for more than three days textually; but it is permissible for three days connotatively. He is only pardoned for those three days because man innately gets angry; so he is not held responsible for the period so that he could reconsider the case and calm the anger.”
399	Authentic	–
400	Authentic	–
401	Authentic	The hadeeth shows one of the evil manifestations of sin committed by a person or a group of people: it leads to mutual hatred. Conversely, good deeds bring about mutual love and understanding amongst people.
402	Authentic	They would both be turning away from the Truth if they had cut off from each other merely for a worldly reason or Hawa (desire). However, if they had cut off for the sake of Allah, then it may be permissible or even encouraged or obligatory based on the condition. The death of any one of them both while they are still cut off (for worldly reasons or mere desire) from each other indicates that they will be meeting Allah the Mighty and Exalted, not having repented from that failing, thereby exposing themselves to nonentrance of the Paradise. The hadeeth is evidence that to extend the greeting of salam and responding to it is sufficient to end such break in relations.
403	Authentic	Hafidh Ibn Hajar al-Asqalaanee explains, “Imam al-Bukhaari’s placement of this hadeeth under this chapter is to indicate the permissible  form of cutting off, and that cutting off is in different forms depending on the reason for it. When it has to do with sin, they (i.e. the persons who commit such sins) deserve been cut off by not speaking to them as in the story of Ka’b and his two companions. As for that resulting from some mutual disagreement between members of a household or brothers, it would be permissible (based on this hadeeth) to leave out calling the person’s name, for example, or not showing friendly looks while not leaving to extend the greetings of salam and speech (with the person).” A’isha’s anger may result from matters of feelings of jealousy amongst the women in the household. Even at that, sincere love and great honor for the Prophetﷺ are deep-rooted in her heart such that she would only leave out his name while angry.
404	Authentic	–
405	Authentic	Snubbing the Muslim is likened to spilling his blood from the angle that as spilling his blood, snubbing him is a sin and it brings about Allah’s anger. It shows that, taking the life of a Muslim is one of the worst sins anyone would commit. We seek refuge with Allah.
406	Authentic	–
407	Authentic	They would both be turning away from the Truth if they had cut off from each other merely for a worldly reason or Hawa (desire). However, if they had cut off for the sake of Allah, then it may be permissible or even encouraged or obligatory based on the condition. The death of any one of them both while they are still cut off (for worldly reasons or mere desire) from each other indicates that they will be meeting Allah the Mighty and Exalted, not having repented from that failing, thereby exposing themselves to nonentrance of the Paradise. The hadeeth is evidence that to extend the greeting of salam and responding to it is sufficient to end such break in relations.
408	Authentic	Islam prohibits these things since they incite disharmony in the community. As regards separating from a Muslim, Imam an-Nawawee (الله رحمه (said, “It is forbidden that Muslims separate from themselves for more than three days textually; but it is permissible for three days connotatively. He is only pardoned for those three days because man innately gets angry; so he is not held responsible for the period so that he could reconsider the case and calm the anger.”
409	Authentic	The text shows the status of such persons in the sight of Allah the Mighty and Exalted. Worst still, the double-faced is also never loved by the two groups of people to whom he shows different faces.  When he is with those whom he dislikes, he amends his words and actions to suit the situation, and when he returns to his true associates he is something else. So for him, words are ever changing depending on the situation. How can such be trustworthy?!
410	Authentic	This hadeeth prohibits bringing unfounded accusations against people such as a person who accuses another of illicit sexual relations based on mere feeling that such is true! This is more of falsehood than making an untrue statement. As such, the word, adh-Dhann was repeated to describe its graveness. An-Najsh occurs by a person’s increment of the price of a commodity not for his interest in it, but to deceive others whether in connivance with the seller or not.
411	Authentic	The opening of the gates of the Paradise is followed with the descent of favors and mercy from the Most-Merciful; thus, the hadeeth follows with the fact that everyone who does not join partners with Allah is forgiven on such days. The hadeeth indicates the excellence of affirming Allah’s oneness (Tawheed) and the bad consequences of Shirk (joining partners with Him the Mighty and Exalted). From the benefits in the narration also is that mutual hatred between persons prevents them from been forgiven and granted favors.
412	Authentic	See comment on hadeeth no. 391. The hadeeth is cited under this chapter, even when it basically mentioned Bigdah (discord), because discord leads to hatred
413	Weak	–
414	Weak	–
415	Weak Chain	–
416	Authentic	The hadeeth highlights the companions’ strict adherence to the directions of the Prophetﷺ and their keenness to resolve their affairs depending upon the texts of the two Revelations. They – may Allah be pleased with them all – feel great concerns for each other; and so, would invite each other unto what is good and beneficial in a nice manner even when their brother did not ask for their advice in the circumstance. Wayhak translated as ‘Woe to you’ is an expression of caution to a person who is needlessly getting into a ruin.
417	Authentic	The prohibition of taking back gifts is demonstrated in this hadeeth. The exception to this rule is, “…the father, regarding what he gives to his son.” (Abu Dawud). The Muslims should not set bad examples: taking back one’s gift to a person is really bad.
418	Authentic	From the attributes of the true believer is that he is honest, not trying to hide anything or deceive, maintaining his nobility. Conversely, the immoral secretly plans to trick people, causing trouble and hurting the people. Allah alone grants refuge.
419	Weak Chain	–
420	Sound Chain	We should endure wicked criticisms and overlook them rather than giving vent to them. Humility, and not loving to be praised nor paying attention to unfair and devisive comments are from the symbols of Ikhlas (sincerity).
421	Authentic Chain	This is because if the person who uttered the statement, You are my enemy, is actually in the right, then the person to whom it is directed is a disbeliever; for enmity in its real sense is only with respect to the religion. However, if he is actually only being mischevious with the statement, then his criticism is, in the real sense, directed at the religion which makes a person leave the fold of Islam. As for the expression, except he who repents, this is understood easily owing to the fact that repentance erases past sins. May Allah grant us His pardon.
422	Authentic due to supporting proofs	Each of the bones have an obligation to give thanks to Allah the Mighty and Exalted who has fashioned it; giving its limbs, joints which enable him fold and stretch. Every good deed is recorded for its doer as  sadaqah, and from that is the provision of water. In an authentic hadeeth the Prophetﷺ said, “there is not a charity with greater reward than (provision) of water.” (Saheeh at-Targeeb wat-Tarheeb).
423	Authentic	That the burdens of the torrent of abuse from both parties fall on the shoulders of the first to speak is understandable from the fact that he started an odious thing and then, he caused the second person to do the same. This is as long as the second does not become excessive; otherwise he may equal or even exceed the first in the sin. Nevertheless, that the one who is abused maintains restraint and pardons is better. The Prophetﷺ said, “Allah increases the servant in honor whenever he overlooks.”
424
425	Authentic	Perhaps this hadeeth is placed under this heading to indicate that despite the efforts of those who may orchestrate campaigns of calumny between people, parties should maintain restraint and not be the first to speak abuse or be excessive in their response if they need to.
426	Authentic	We learn from this hadeeth that: I. The Messengerﷺ received revelation from Allah apart from the Qur’an which contained Allah’s orders and prohibitions amongst other things as the Qur’an. 2. It is from Allah’s orders that one should be humble; showing reverence for Allah’s injuctions, not believing that one is better, more important or cleverer than other people, and therefore, expecting to be treated in a special way. 3. Allah the Mighty and Exa;ted prohibits wronging people.
427	Authentic	–
428	Authentic	Imam Majid Ibn Taimiyyah (الله رحمه (explains, “Allah prohibited on the tongue of His Prophetﷺ, the two forms of feeling superior over people: pride and wronging the people. This is because if the  one who feels superior does so correctly, he would have been proud, and if wrongly, he would have wronged the people. Thus, neither this nor that is allowed. If such a person is from a honourable group, it is not his place to feel proud that he is honourable, feeling self-important, because the honor of the group does not necessarily imply that he is particularly honourable. In fact, his sense of pride removes him from such group, and more so, when he feels arrogant and pompous being in the group.” The hadeeth clearly points to the prohibition of reviling and responding to a person who reviles us even when he does so in a gathering.
428	Authentic	The correct word apparently, is hirmiyy and not harb. It is the terminology with which associates describe each other during the time of Jaahiliyyah whereby they would only eat their associate’s food and make the circumambulation of the Ka’bah only in the associate’s clothes whenever they performed the pilgrimage. It is explained that heﷺ rejected the gift when he was an idolater so that ‘Iyyad may find displeasure in that which may make him accept Islam. Or that he rejected it owing to the fact that accepting gifts brings about mutual inclination which is prohibited for the Muslim towards the idolater. As regards the Jews and Christains, it is allowed to accept gifts from them due to the Prophet’s acceptance of the gifts of the Abyssinian King. This position is further strengthened by the fact of the permmisibility of the food of the People of the Book and marriage to their females.
429	Authentic	The narration proves amongst others, that: 1. It is prohibited to insult a Muslim except for a religious reason. Similarly, a muslim may only be fought for a religious reason. For example, those who would refuse to give the obligatory charity are to be compelled by the Authority to do so, and fought when they persist. 2. Islam prohibits whatever basically leads to evil. So, it prohibits insulting the Muslim which may eventually lead to fighting him which may even lead to spilling his blood! Allah alone grants refuge. 3. Eemaan (faith) is such that it rises with good deeds and falls with evil deeds. When a person insults a muslim, his eemaan drops which may lead him to fight him. 4. Some actions may be termed Kufr (disbelief); and conversely, some may be termed Eemaan. This demonstrates the fact that good deeds (actions) are from eemaan as opposed to the deviant position of the Murji’ah that a person’s eemaan is not affected by his actions – whether good or bad! 5. Not everything mentioned to be Kufr (disbelief) in the texts of the Qur’an and Sunnah translates to disbelief that takes a person out of the fold of Islam. In this hadeeth, for example, fighting a Muslim is described as Kufr; yet, Allah refers to two Muslim parties that fall into a fight as brothers in faith between whom reconciliation should be sought. See Surat al-Mujadilah (9- 10)
430	Authentic	Tariba jabeenuhu, translated literally as, may his forehead be dusty is from those common expressions amongst the Arabs which have negative literal meanings but are rather intended as supplications for the one to whom it was said. It could be used likewise to call his attention to an important matter he is being oblivious about or the like. The hadeeth describes the beautiful character of the Prophetﷺ, and emphasises the need to emulate him – peace and blessings be upon him – by abstaining from insulting the people and cursing them.
431	Authentic	The narration proves amongst others, that: 1. It is prohibited to insult a Muslim except for a religious reason. Similarly, a muslim may only be fought for a religious reason. For example, those who would refuse to give the obligatory charity are to be compelled by the Authority to do so, and fought when they persist. 2. Islam prohibits whatever basically leads to evil. So, it prohibits insulting the Muslim which may eventually lead to fighting him which may even lead to spilling his blood! Allah alone grants refuge. 3. Eemaan (faith) is such that it rises with good deeds and falls with evil deeds. When a person insults a muslim, his eemaan drops which may lead him to fight him. 4. Some actions may be termed Kufr (disbelief); and conversely, some may be termed Eemaan. This demonstrates the fact that good deeds (actions) are from eemaan as opposed to the deviant position of the Murji’ah that a person’s eemaan is not affected by his actions – whether good or bad! 5. Not everything mentioned to be Kufr (disbelief) in the texts of the Qur’an and Sunnah translates to disbelief that takes a person out of the fold of Islam. In this hadeeth, for example, fighting a Muslim is described as Kufr; yet, Allah refers to two Muslim parties that fall into a fight as brothers in faith between whom reconciliation should be sought. See Surat al-Mujadilah (9- 10)
432	Authentic	The narration has also been reported in the Two Saheehs from the hadeeth of Ibn Umar and Abu Dharr (y), and in Saheeh alBukhaari from the hadeeth Abu Hurayrah (may Allah be pleased with him) with slightly different wordings but the same meaning. It highlights amongst others, that: 1. It basically discourages accussing a Muslim of deviance or disbelief. The path of admonition with good words in a nice manner should be followed firstly, such that if such statements will be made, the deviance or disbelief of the person will be clear. 2, Only those who are well-grounded in the matters that make a person become a deviant or disbeliever should utter such statements. The interfering ignorant risks falling into grave errors. 3. If the one to whom the statement was made is as described, then it does not return to the one who made it. Explanations have varied regarding what actually returns to the person who wrongly says to his Muslim brother, “O disbeliever…”. Some explain that the accuser becomes a disbeliever if he believes that to wrongly accusse his brother is allowed in the Sharee’ah. Others say that his insult of his brother returns to him and he bears the sin of wrongly accussing his brother of disbelief. It is also explained that his wrongfully accussing his brother of disbelief may lead such a person to the disbelief that takes a person out of the fold of Islam. However, what appears most preponderant – and Allah knows best – is that such an accuser has committed a grevious sin but has not committed the disbelief that takes a person out of the fold of Islam. This is because in other wordings of the hadeeth, it says, “Whoever says to his brother: O disbeliever…” This expression indicates that they are both brothers; if anyone of them goes out of Islam they will not both be referred to as brothers in the first place. Secondly, despite the fact that the Khawaarij declared those who are Muslims by consensus – the companions and those upon their path – as disbelievers, the companions and their students still related with them as Muslims; observed the prayers behind them, and the scholars amongst them had intellectual discussions with such people. They did not rule them as disbelievers. Thirdly, the Prophetﷺ said, “Cursing the believer is like killing him. Whosoever accusses the believer of disbelief, its like killing him.” (al-Bukhaari and Muslim). It is known that killing a Muslim is a grevious sin which is not disbelief. See al-Ilmaam bi Sharh Nawaaqid al-Islam (21-25).
433	Authentic	Claiming other than one’s father knowingly is a grevious sin; likewise wrongfully claiming to be from a people. These false claims confuse the people’s lineage and the rulings of the religion that are lineagebased become misplaced! However, if a person makes such wrong claims unknowingly then it is not a sin. The hadeeth also proves that one must properly look at things before affirming or denying it. It also shows that the word Kufr may be employed to refer to actions (sins), and so, conversely, Eemaan may also refer to actions (good deeds).
434	Authentic	Imam an-Nawawee explains, “This demonstrates that: 1. To be angry for the sake of other than Allah the most High is from the insinuations of the accursed Satan. 2. Whosoever becomes so afflicted should seek refuge, and say, ‘A’oodhu billaahi min ash-Shaytaan ir-Rajeem (I seek refuge with Allah from the accursed Satan). 3. It (i.e. to seek refuge as described) is a means to removing the anger. The hadeeth also proves that to seek refuge with Allah from the accursed satan is not restricted to the person who is mad in direct contradiction to the one who thought so in error and even sent his companion away. Perhaps for this reason, Imam al-Bukhaari placed this hadeeth under this heading because the person exceeded the limits of the Sharee’ah in his anger and his refusal to accept admonition.
435	Weak Chain	–
436	Authentic	The hadeeth teaches amongst other things, that: 1. The Prophetﷺ should be followed in the various circumstances – in a matter of concession or ‘azeemah. 2. Things that are basically allowed in the Sharee’ah should not be abandoned for fear that it may not be allowed. 3. It is allowed to be annoyed when Allah’s limits are exceeded even if the person did so out of an interpretational error. 4. We should correct people when they err in a nice manner. 5. From the major benefits of knowledge is Allah’s fear. Thus, the Prophetﷺ said, “…I know Allah better than they do and I fear Him more than they do”. 6. One could mention some good qualities that he possesses if there is overbearing benefit in doing so and that does not lead one to self-importance.
437	Weak	–
438	Authentic	The hadeeth contains many benefits including, 1. The Prophetﷺ received revelation apart from the Qur’an. The message of Hatib bin Balta’ah  which was with the woman was from the unseen made known to the Prophetﷺ by revelation. 2. The companions – may Allah be pleased with them all – had unshaken belief in the Prophethood and Messengership of the Prophetﷺ and thus, would strip the woman rather than accept her statement that she hadn’t any letter with her. 3. Umar interpreted the action of Hatib to be from hypocrisy: being amongst the Muslims, deceiving them with  the aim of spying for the disbelievers. Umar’s consideration was corrected by the Messengerﷺ that Hatib bin Bata’ah did not intend any of that and was not from such persons. 4. The right to implement legal punishments lies with the Authority. Thus, Umar – t – sought the Prophet’s permission to cut off Hatib’s head. 5. We should not hastily accuse people of disbelief even when the matter may appear so until proper verification is made by those versed in the matters regarding declaring disbelief. 6. As regards the statement, Do whatever you like. The Garden is guaranteed for you; “the scholars say that it is regarding the Hereafter. Otherwise, if any one amongst them was proven guilty, the apprioprate legal punishment would have been implemented on him”, Imam an-Nawawee explained. Ibn Hajar added that, “However, they all continued upon the deeds of the people of Paradise until they left this world. If anything came from any one of them, he quickly turned to Allah in repentance and stuck to the right path. This is clearly known to any one who studys their biographies.”
439	Authentic	The narration has also been reported in the Two Saheehs from the hadeeth of Ibn Umar and Abu Dharr (y), and in Saheeh alBukhaari from the hadeeth Abu Hurayrah (may Allah be pleased with him) with slightly different wordings but the same meaning. It highlights amongst others, that: 1. It basically discourages accussing a Muslim of deviance or disbelief. The path of admonition with good words in a nice manner should be followed firstly, such that if such statements will be made, the deviance or disbelief of the person will be clear. 2, Only those who are well-grounded in the matters that make a person become a deviant or disbeliever should utter such statements. The interfering ignorant risks falling into grave errors. 3. If the one to whom the statement was made is as described, then it does not return to the one who made it. Explanations have varied regarding what actually returns to the person who wrongly says to his Muslim brother, “O disbeliever…”. Some explain that the accuser becomes a disbeliever if he believes that to wrongly accusse his brother is allowed in the Sharee’ah. Others say that his insult of his brother returns to him and he bears the sin of wrongly accussing his brother of disbelief. It is also explained that his wrongfully accussing his brother of disbelief may lead such a person to the disbelief that takes a person out of the fold of Islam. However, what appears most preponderant – and Allah knows best – is that such an accuser has committed a grevious sin but has not committed the disbelief that takes a person out of the fold of Islam. This is because in other wordings of the hadeeth, it says, “Whoever says to his brother: O disbeliever…” This expression indicates that they are both brothers; if anyone of them goes out of Islam they will not both be referred to as brothers in the first place. Secondly, despite the fact that the Khawaarij declared those who are Muslims by consensus – the companions and those upon their path – as disbelievers, the companions and their students still related with them as Muslims; observed the prayers behind them, and the scholars amongst them had intellectual discussions with such people. They did not rule them as disbelievers. Thirdly, the Prophetﷺ said, “Cursing the believer is like killing him. Whosoever accusses the believer of disbelief, its like killing him.” (al-Bukhaari and Muslim). It is known that killing a Muslim is a grevious sin which is not disbelief. See al-Ilmaam bi Sharh Nawaaqid al-Islam (21-25).
440	Authentic	–
441	Authentic	s encouraged for the servant to recognize his weakness before his Lord and regularly beseech Him. He should seek refuge with Allah the Mighty and Sublime from evil end and the enemy’s rejoice over his misfortunes.
442	Authentic	The hadeeth highlights among others, 1. The obligation of serving Allah alone, not joining partners with him. 2. The virtue of the Muslims uniting upon the truth; the Qur’an and the Sunnah. 3. Being honest and truthful to those whom Allah places in the positions of Authority. One should pray for them for guidance, protection and success in their affairs. The leader should also be given sincere advice as apprioprate and in the best manner. The Prophetﷺ said, “Anyone who intends to give sincere advice to the person in authority should not do so in the open. He should rather hold on to his hands and withdraw with him to privacy. If he accepts such (advices), then (good); otherwise, such a person has fulfilled his obligation.” (Ahmad and others). 4. The prohibition of expending money in manners that are not allowed in the religion, or allowing wealth to be wasted without prudence, or even lending money to people without guarantee. See narrations no 444 and 445. 5. It is obligatory to guard the tongue and not speak except good. From the evil use of the tongue is asking inconsequential questions. 6. From the  The hadeeth highlights among others, 1. The obligation of serving Allah alone, not joining partners with him. 2. The virtue of the Muslims uniting upon the truth; the Qur’an and the Sunnah. 3. Being honest and truthful to those whom Allah places in the positions of Authority. One should pray for them for guidance, protection and success in their affairs. The leader should also be given sincere advice as apprioprate and in the best manner. The Prophetﷺ said, “Anyone who intends to give sincere advice to the person in authority should not do so in the open. He should rather hold on to his hands and withdraw with him to privacy. If he accepts such (advices), then (good); otherwise, such a person has fulfilled his obligation.” (Ahmad and others). 4. The prohibition of expending money in manners that are not allowed in the religion, or allowing wealth to be wasted without prudence, or even lending money to people without guarantee. See narrations no 444 and 445. 5. It is obligatory to guard the tongue and not speak except good. From the evil use of the tongue is asking inconsequential questions. 6. From the
443	Authentic Chain	That is, He the Mighty and Exalted replaces whatever one spends which is not of extravagance or stinginess; and He is the best of Providers.
444	Authentic Chain	–
445	Sound Chain	–
446	Sound Chain	The narration discorages the Muslim from being afraid of snakes and even running away from it, rather than seeking to remove its danger. It also reminds of the natural enmity between human beings and snakes. In a related hadeeth, the Prophetﷺ said, “We have not made peace with them (i.e. the snakes) since we fought with them. So whosoever leaves any of them fearfully is not amongst us.” (Aboo Dawood, Ahmad and others). Meaning that, such a person is not following the Sunnah regarding that. This debunks the view amongst the Arabs during the days of Ignorance that when  a snake is killed, its companion soon returns to do a revenge; and as such, they were usually afraid of killing snakes! Perhaps. owing to the fact that snakes may find refuge in cluttered up dirty places, the narration emphasizes keeping our homes clean and orderly.
447	Authentic	Shaykh Muhammad Luqman as-Salafee explains, “this is understood to refer to building what is not intended to seek nearness to Allah with, or what is quite unnecessary.”
448	Authentic	Al-Waht literally means a garden. However, in this narration it refers to the huge farmland belonging to ‘Amr bin al-‘Aas  situated at Taif. A Thaqafiyy is a person from the Thaqeef tribe which settled in Taif and later, they spread across the Muslim lands. They were known for hard work. So, ‘If you were a Thaqafiyy…seemed to demonstrate that the Thaqafiyy is hardworking and would supervise, or even work along with his workers and would certainly know what his labourers do. The narration encourages helping our workers with their work.
449	Authentic	Hafidh Ibn Hajar al-Asqalaanee said, “it could also mean  competing with each other in beautifying and decorating (houses) or something more encompassing. Many of such have been seen and it is even on the increase.” This was in his time, about 600 years ago. Today, the increase is significant and rapid. Some of the people even seek loans from Riba-based institutions and acquire wealth from other prohibited sources for this purpose! Allah alone grants success
450	Authentic Chain	That was because the buildings were neither unnecessarily high nor lavishly decorated. Those understood the trifling nature of the worldly life, and employed what they had to build mansions for themselves in the everlasting abode. Today the reverse is the case for many of the people. See the narration that follows.
451	Authentic Chain	–
452	Weak Chain	–
453	Weak	–
454	Authentic	The Muslims who passed away earlier did not have as much wealth as these later ones, yet the early ones carried out their religious duties and were steadfast. Not having much wealth did not cause them loss of the things of the hereafter. When the Muslims were granted triumph over the lands and tremendous wealth came under their control, those who received charity became very few or practically unavailable such that the only things to do with excess wealth were building and things like it. Yet, in their expenditure, the later ones gave preference to the more important things over the important and so on. Nevertheless, for their knowledge and god-consciousness, these Muslims amongst the companions and their students – may Allah be pleased with them – recognized that the one who has more wealth has more things to account for before Allah; and as such, they disliked the condition. The companions – y – would not in the least disobey the Prophetﷺ.
455	Authentic
456	Authentic	This is to emphasize that he should mend his inner behaviour and correct his ways, for it may be that he will die before completing the repairs to the hut.
457	Authentic	While the spacious home basically provides cover and shelter, enables one to appriopriately segregate the household and accommodate visitors, the good ride helps its owner to fulfill the obligations that require him to move to distant locations. The good neighbour would aid one towards obedience to Allah and His Messengerﷺ; encouraging him upon what is good and forbidding him evil, and so he is happy and successful. In some wordings of the same hadeeth, it includes: “the pious wife”
458	Weak	Thaabit mentioned here, is al-Bunaanee, the eminent student and companion of Anas bin Malik (may Allah shower blessings on them). Az-Zāwia is a place about six miles from Madinah where Anas bin Malik’s mansion is. We recall that in authentic narrations, the Prophetﷺ supplicated for him to be blessed in his wealth, life, lineage, and be entered into the Paradise.
459	Authentic	Hafidh Ibn Hajar al-Asqalaanee said, “it could also mean  competing with each other in beautifying and decorating (houses) or something more encompassing. Many of such have been seen and it is even on the increase.” This was in his time, about 600 years ago. Today, the increase is significant and rapid. Some of the people even seek loans from Riba-based institutions and acquire wealth from other prohibited sources for this purpose! Allah alone grants success
460	Authentic	The hadeeth encourages the recitation of the mentioned expressions of remembrance after the obligatory prayers. The prohibition of squandering wealth apparently connects the narration to the chapter heading.
461	Authentic	As much and good as deeds may be, they are hardly completely free from shortcomings of the doer. Thus, they only profit the doer out of Allah’s mercy on him. We beg Allah to shower His mercy on us. Nevertheless, the hadeeth urges towards good deeds and being of the middle course in them and warns against extremism. This hadeeth may appear to contradict some verses of the Qur’an and narrations from the Prophetﷺ which prove that  the Paradise is attained by one’s actions alone, such as Allah’s saying: “This is the Paradise which you have been made to inherit because of your deeds which you used to do (in the life of the world).” (Az-Zukhruf: 72). However, they all are put in their places when one understands that good deeds are a basic condition for entrance into Paradise. Yet, such must be free of things that inhibit the entrance which are only removed by Allah’s mercy. So entrance into the Paradise is not attained because of the good deeds alone. Shaykh al-Islam Ibn Taimiyyah – may Allah shower blessings on him – explained further: “Likewise the child; it is not given birth to by mere ejaculating the sperm into the virgina. How many have ejaculated without having a child (from such ejaculations)? The creation of the child must have been decreed by Allah, thereupon, the woman becomes pregnant and observes pre-natal care with all other things that perfect the child’s creation and the absence of whatever may inhibit same. The same applies in the affairs of the hereafter; a person will not attain success just by his deeds but they (i.e. the deeds) are only a means. Thus, the Prophetﷺ said, (then he mentioned the hadeeth under discourse).”
462	Authentic	It exhorts towards being gentle and eschewing harshness and coarseness; one should still be mannerly even while responding to an offensive from an adversary. The Prophetﷺ cautioned against being excessive in response to the non-Muslims in this hadeeth, not being excessive 213 with respect to the Muslim is therefore, with a greater need. Basically, the eminent may not invest time and energy to counteract inconsequential statements and dispositions from the stupid
463	Authentic	–
464	Authentic	Showing sincere kindness and mercy to people is innately endearing. Thus, in addition to earning Allah’s love, such a person is liked by the people, and drawn nearer to benefits from them and protection from their evil. On the other hand, the coarse and abusive, like the plague, is avoided by everyone while he earns the wrath of the Most-Merciful!
465	Authentic	This hadeeth appears forgotten by or unknown to many today, including the people of knowledge and its students. Thus, Muslims, known basically for righteousness are harshly scolded for every slip; the students and scholars berate each other as if they had never known themselves upon righteousness! Some are even glad when a person not known for other than righteousness errs; they throw every courtesy to the winds to publicize such slips! Allah alone grants refuge. In another wording of the hadeeth, it adds, “…except for those of legal punishment.” See Silsilat al-Ahaadeeth isSaheehah (638).
466	Authentic	–
467	Authentic	It encourages being modest; and refutes the wrong notion that modesty is from the attributes of the weak minded.
468	Weak	–
469	Authentic	When kindness and carefulness are taken out of any affair, there is awkwardness, idiocy and hardness, humiliation and disgust! The hadeeth also proves that husbands should guide their wives at the most beneficial time with good words, and so should the teacher guide the students. In another version of the same hadeeth, A’isha (عنها الله ريض (said, “…a camel that was somewhat troublesome and I began to beat it…”
470	Authentic	The hadeeth warns strongly against greed. Excessive and reprehensible desire to possess more than one needs or deserves could cause its victim to commit destructive sins: spilling the other’s blood, severing the ties of kinship, cheating the people and taking their possessions unlawfully! Imam Abdur-Rauf al-Munaawee caps it all, “Avarice in all its forms, contradicts Eemaan (faith).” In recompense, a person who does that, or the nation in which such is widespread is met with perdition.
471	Sound Chain	Words that assist the one perceived to be making a mistake should be employed during correction. Wearing new clothes at all times may be considered from extravagance. The narration demonstrates the humility  of the pious predecessors and their moderate, non-extravagant lifestyle.
472	Authentic	From the Attributes of Allah is Ar-Rafeeq (The Gentle); His bringing about creation gradually in stages with His Wisdom and Perfection also demonstrates this Attribute. This is even when He is Able to bring it into existence as sudden as He wills – the Mighty and Exalted. So He enjoined gentleness and loves the gentle. Conversely, He prohibits harshness and dislikes the harsh. The gentle, therefore, gets what the harsh gets not. Imam Ibn al-Atheer (الله رحمه (said, “For every good found in gentleness, harshness contains an equivalent evil”!
473	Authentic	It contains the order to be easy in affairs and gentle with people, endearing Eemaan to them, rather than being harsh so that the hearts are not alarmed. This should be given greater consideration when it has to do with an individual who has just accepted Islam or children who are been encouraged to do good deeds. Similarly, one should not be hard upon himself in doing good deeds so that he is not worn-out which may lead to the complete abandonment of the deed. It prohibits unnecessarily raising alarms and worst still, when they are false.
474	Weak in Its Mawqoof Form	It is also reported with a weak chain as a statement from the Prophetﷺ
475	Authentic	When kindness and carefulness are taken out of any affair, there is awkwardness, idiocy and hardness, humiliation and disgust! The hadeeth also proves that husbands should guide their wives at the most beneficial time with good words, and so should the teacher guide the students. In another version of the same hadeeth, A’isha (عنها الله ريض (said, “…a camel that was somewhat troublesome and I began to beat it…”
476	Weak Chain	As for his saying, the leader of the Muslims, it was a title with which ‘Ubayy bin Ka’b (may Allah be pleased with him) was commonly known amongst the pious predecessors. See Da’eef  (41)
477	Sound	From the great evils in being ungrateful to people is that such a person will not also give thanks to Allah the Mighty and Exalted for His favors on him!
478	Authentic	It encourages engaging in good deeds; giving thanks to Allah for His favors, preserving them and being broad-minded and optimistic about life.
479	Authentic	The hadeeth emphasizes the tremendous benefits of planting trees and whatever is like it from which people generally derive benefit such as providing water. A Muslim is encouraged to carry out these deeds even at  the last life opportunity because if he dies, he continues to get rewarded for the deed as the people benefit from such things until the Last Day. In the same vein it discourages wastage of any kind at any point in time.
480	Weak	–
481	Authentic	See narration no. 32 above. In another authentic narration, its says, “Beware of the supplications of the one who is wronged even if such is a non-muslim; for nothing screens it (from acceptance)”
482	Weak Chain	–
483	Authentic	Qaadee ‘Iyyaad (الله رحمه (explained, “It (i.e. injustice) will be darkness over the unjust on the Day of Rising. He will not be guided by it as the believer will be guided by his light.” Justice brings about benefaction and maintaining ties while injustice causes severance of ties. See also comment on narration no.
484	Weak	–
485	Authentic	Qaadee ‘Iyyaad (الله رحمه (explained, “It (i.e. injustice) will be darkness over the unjust on the Day of Rising. He will not be guided by it as the believer will be guided by his light.” Justice brings about benefaction and maintaining ties while injustice causes severance of ties. See also comment on narration no
486	Authentic	In a wording of the same hadeeth it says, “When the believers have crossed the bridge over the Fire…” The Siraat is a very thin and slippery bridge erected over the Fire after which is the Garden. People will cross the bridge according to their good deeds; some will cross in the twinkling of an eye, some like (speed of) lightning, some like the (speed of) wind. Others will cross like (i.e in the speed of) a horse, some like the riding of a camel. Some will run, some will walk, some will crawl and some will be wrenched away and thrown into the Fire. Those amongst the sinful Muslims who fall into the Fire will remain for as long Allah wills, but will later be pardoned and removed from the Fire. The Qantarah is the end part of the Siraat after which is the Garden. May Allah protect us from the Fire. Therefore, despite the great success of crossing the Bridge, Allah the Mighty and Exalted will not allow the people to go into the Garden until they have been cleansed and purified of all sorts of injustice.
487	Authentic	–
488	Authentic	–
489	Sound Chain	The narration highlights the following, among others: 1. From the beneficial use of the mosque is for the people of knowledge and its students to conduct learning circles in them. 2. One should approach the people of knowledge and seize any right opportunity to benefit from their knowledge. 3. Knowledge can be reffered to as Khayr (good). 4. From the best of knowledge is that transmitted by the companions – may Allah be pleased with them all. 5. The people of knowledge should cooperate to teach the people from the Khayr that Allah has bestowed on them. 6. One should be careful of what he looks at, touches, and where he goes. The senses should not be employed in sins. 7. If one fears Allah in the open and the secret, He will make a way out for Him. 8. Allah the Mighty and Sublime is so merciful  to His creatures. He forgives whoever turns to Him in repentance. 9. The best speeches are the concise and all-encompassing ones. Allah Knows best.
490	Authentic	The hadeeth teaches that: 1. Allah the Mighty and Sublime is Able to do all things, yet He is ever Just. He says, “And your Lord will never be unfair to anyone.” (Q 18: 49). 2. Allah prohibits the creatures from wronging themselves. So a person should neither wrong himself nor anyone else. 3. Allah is Kind and Merciful towards His creatures; He feeds them, clothes them, pardons and grants tremendous favors on them. 4. The servant should regularly supplicate to Allah the Most High for his wordly needs as he would beseech Him for guidance and pardon. 5. One should be optimistic of been granted forgiveness of his errors when he sincerely seeks Allah’s forgiveness. 6. The vastness of Allah’s kingdom; for as nothing really reduces from the sea if the needle is dipped into it, nothing reduces from Allah’s kingdom if he grants all creatures their needs at the same time! 7. We should be godfearing at all times keeping in mind that our deeds – secret and open – are recorded, and that we will be recompensed accordingly. 8. The righteousness of a person does not bring any benefit to Allah the Mighty and Exalted. 9. Allah is ever Just; so the one who finds other than good reward has only reaped what he sowed. 10. The pious predecessors were full of reverence for Allah’s words
491	Weak Chain	–
492	Authentic	Allah’s mercy over the Muslim is extremely great. Apart from the favors of not affirming servitude to any deity except Allah, and believing in and following the Prophetﷺ, his pains and sorrow also bring benefits to him as long as he bears them patiently, not wailing over them. Wondrous is the affair of the Muslim, all his affairs are good for him!
493	Authentic Chain	The believer gains from his illness: they expiate for him his sins and draw him close to Allah’s mercy. When we visit the sick, it is recommended that they should be reminded about things that gladden them and help relieve their pains. If the sick person is known to be from the righteous, he could even be reminded of his deeds and the reward that awaits him with Allah the most High. The hadeeth also relates the huge loss upon which is the disbeliever. We seek Allah’s refuge from disbelief.
494	Authentic	: The hadīth describes how any illness or anxiety that besets a Muslim results in purification of his soul and forgiveness for his shortcomings.  Therefore if a person is tested in this way he should be patient and expect reward from Allah as expiation from his sins. In this context though trouble is not sought after as the Prophetﷺ always asked for well-being and good health and often prayed seeking refuge from serious illness, it is a sign of the mercy of Allah that one sometimes has minor illnesses to make one remember Allah’s bounty of good health and strength.
495	Authentic	–
496	Weak Chain	–
497	Authentic	Shaykh Husayn al-‘Awaayisha (hafizahullah) said: “Perhaps the author – may Allah shower blessings on him – placed this hadeeth under the chapter (with this heading) to demonstrate that the pains could be severe on the sick requiring that he be visited in the night.”
498	Authentic	–
499	Authentic	Hafidh Ibn Hajar al-Asqalaanee said, “From the benefits in this hadeeth is, “(the recommendation for) the leader and those below him to visit the sick, more so when the sickness is severe. And placing the hand upon the forehead of the sick, and rubbing his face and the area where he  feels the pains with the hand…(It also demonstrates) the permissibility of the sick’s telling about the severity of the sickness when that does not include something prohibited or disliked of show of vexation and annoyance. This is more so if that is done by way of seeking supplications or medicine, infact such is conceivably encouraged. (The hadeeth also prove that) that does not contradict the encouraged patience…” The hadeeth forms a major proof in the matters of inheritance.
500	Authentic	The hadeeth demonstrates the significance of engaging in lots of good deeds while one is healthy before one becomes prevented by illness. However, during illness, in order to establish the rewards earned from good deeds performed while healthy, the ill should intend that were he healthy, he would have continued upon the good deeds.
501	Sound and Authentic	The word, ‘asalahu is taken from the word, ‘Asal meaning, ‘extolment’
502	Authentic	The expressions, “Fever came…”, “…and said…” “…the Prophet sent it…” are clear and should not be given other than its apparent meaning for the Prophetﷺ conveyed the message of his Lord the Most High, in the most clear language without ambiguity. Owing to the Prophet’s preference for them, the Ansar are also loved by Allah the Exalted and were therefore, tried with the affliction which in turn, increased them in faith, endurance, patience and forgiveness from Allah. The hadeeth shows that the companions t were never ready to stake entrance into the Garden for the pleasures of this World
503	Authentic Chain	The hadīth describes how any illness or anxiety that besets a Muslim results in purification of his soul and forgiveness for his shortcomings. 329 Therefore if a person is tested in this way he should be patient and expect reward from Allah as expiation from his sins. In this context though trouble is not sought after as the Prophetﷺ always asked for well-being and good health and often prayed seeking refuge from serious illness, it is a sign of the mercy of Allah that one sometimes has minor illnesses to make one remember Allah’s bounty of good health and strength
504	Authentic Chain	It is reported that Abu Nuhayla – may Allah be pleased with him – sustained the injury for which he was asked to supplicate from an arrow-shot which reached him during a military expedition. It describes the sincere crave of the companions – may Allah be pleased with them – for rewards from Allah and forgiveness of sins. Even during illness, children should not forget to supplicate for their parents.
505	Authentic	Shaykh Husayn al-‘Awaayisha (hafizahullah) said: “It shows the permissibility of describing (a person’s) color, height or shortness in order that such a person is known when that is necessary and there is no other way (to give the description), while not intending humiliation and insult.” Rather than showing vexation and annoyance because of certain illness one may suffer, we should endure patiently, supplicate to Allah to remove the distress and seek other legitimate means of cure while craving to be rewarded and forgiven our sins. See also narrations no. 506 and 507.
506	Authentic Chain
507	Authentic
508	Authentic	Allah’s mercy over the Muslim is extremely great. Apart from the favors of not affirming servitude to any deity except Allah, and believing in and following the Prophetﷺ, his pains and sorrow also bring benefits to him as long as he bears them patiently, not wailing over them. Wondrous is the affair of the Muslim, all his affairs are good for him.
509	Authentic Chain	The point of reference in the hadeeth is the permissibility of saying, “I am in pain” during illness and that it does not amount to impatience and complaint
510	Authentic	Similarly, the Prophetﷺ said, “The greatnes of reward is with the severity of affliction. If Allah loves a people, he afflicts them. So, whoever endures (patiently), earns (Allah’s) pleasure and whoever feels bitter and angered earns (Allah’s) displeasure.” (At-Tirmidhee and others). These narrations and others in their meaning about afflictions, show as Imam Al-Albaanee (الله رحمه (explained, “that the stronger the believer gets in faith, the more he is afflicted and tried, and vice-versa.” The point of reference in the hadeeth here, is that mentioning the severity of one’s illness or affliction, does not basically count as bitterness and indignance.
511	Authentic	The hadeeth is evidence that, that a person looses consciousness during an illness should not prevent us from visiting him. Apart from the benefit he gets from the supplications of those who visit, the relatives of the sick gain moral strength from such visits. The concern of the Prophetﷺ for the welfare of his companions – y – is also highlighted in this hadeeth.
512	Authentic	It encourages that the people of knowledge and piety should visit the dying person and that they may even be pleadingly requested to do so at such times. We should condole the bereaved family, urging them to be patient and hopeful of reward from Allah; one does not need to be invited to attend funeral rites or pay condolence visits as is the case with feasts. The Prophet’s daughter whose child was ill was Zaynab as is clearly stated in other versions of the narration. See comments on the narrations in Chapter 53
513	Authentic Chain	The pious predecessors were concerned with the welfare of other Muslims. They would provide their needs according to their abilities, and would not pretend in the least.
514	Authentic	The hadeeth exhorts towards visiting the sick and supplicating for them. The statement of the Prophetﷺ, ‘Then it is so…’ after the man contradicted him was not a supplication against the Bedouin but an information about what will become of him as is pointed to by other reports of the narration. Nevertheless, we are warned against opposing the Prophetﷺ: ‘And let those who oppose the Messenger’s commandment beware, lest 343 some trials and afflictions should befall them…
515	Authentic	Imam al-Albaanee (الله رحمه (explains, “It contains the virtue of Abu Bakr as-Siddeeq t and glad tidings for him that he will enter the Garden, and the narrations on that are nice and many. It also contains the excellence of combining these qualities on a single day, and that their been found in a single person is glad tiding of the Garden (for such person). May 344  Allah make us from its people.”
516	Authentic	Apart from the lessons of the encouragement to visit the sick, supplicating for and guiding them towards what will benefit them, the hadeeth emphasizes endurance and patience during illnesses and the prohibition of cursing illnesses.
517	Authentic	Allah the Exalted has connected what the servant should have done of feeding, visiting the sick and so on, to Himself – Glorious is He – showing Allah’s kindness towards the sick.
518	Authentic	While some of the scholars rule visiting the sick as Suprerogatory, others among them view that it is Obligatory. Firstly because the basic ruling regarding the orders of Allah and His messengerﷺ is obligation. Secondly for the fact that visiting the sick is from the rights of one Muslim over the others as pointed to in the next hadeeth under this chapter, and it is obligatory to maintain the rights of people. This is the correct position – Allah willing. Following funeral processions has the same ruling for the same reasons. The journey to the world hereafter is preceded by sickness, death and funeral performed on the dead. So visiting the sick and taking part in funeral rites reminds of and encourages one to prepare apprioprately for the ultimate end, death, and procession to the Hereafter. May Allah grant us good end; Amin.
519	Authentic	Tashmeet al-‘Aatish in the Arabic text means, “to say, ‘May Allah have mercy on you’”. In other reports, the obligations include: replying his greeting of salam and attending invitation. (Al-Bukhaari and Muslim). In another report in Muslim, it adds: “And when he seeks your counsel be sincere to him”.
520	Authentic	The three children of Sa’d bin Abee Waqqas  are: ‘Aamir, Mus’ab and A’aisha – may Allah shower blessings on them them. The hadeeth highlights the following: 1. The Companions’ sincere crave for Allah’s beautiful rewards and their fear for loosing them; So, Sa’d cried. 2. Their sincere love for the Prophetﷺ. 3. They would seek his counsel even in pressing conditions, and he would ever guide them towards the best. 4. It encourages working hard to provide the needs of our household and discourages begging. 5. It exhorts towards supplicating for the sick. See comments on hadeeth no. 499.
521	Authentic	Visiting the sick draws near the Garden and distances from the Fire.
522	Authentic	Apart from the tremendous virtues of visiting the sick, the hadeeth encourages whoever is giving an admonition to consider the apprioprateness of whatever he is going to talk about. The point of reference in it is the permissibility for the visitors to request the sick person to talk to them.
523	Authentic Chain
524	Authentic	It shows the Prophet’s kindness towards all. Even while the boy was dying, heﷺ invited him to accept Islam and was very glad after the boy’s acceptance. Allah the Exalted said: “We have sent you (O Muhammad) not, but as a mercy to all that exists.” (Al-Anbiyaa: 107)
525	Authentic	Hafidh Ibn Hajar al-Asqalaanee (said, “It contains evidence that a woman may visit a sick man if she is apprioprately dressed, and no trial is feared thereof.” Majinna is a location some miles from Makkah; while Shama and Tafeel are two wells near Makkah. In their verses, Abu Bakr and Bilal (recalled Makkah and its serene atmosphere, its sweet water, fascinating mountains and cool breeze which implied their inclination towards the city. Thus, the Prophet’s supplication, so that they do not nurse the least desire to return to Makkah after they had migrated from it. Imam an-Nawawee (explained that the hadeeth, “has evidence of praying for sicknesses, ailment and destruction against non-Muslims” for that will certainly distract them from the Muslims. Juhfah at the time was
526		Similar to No. 514, with a different isnād.
527	Weak Chain
528	Authentic Chain	Hajjaj mentioned here, is Ibn Yūsuf ath-Thaqafī, the notorious ruler of Banū Umayya. Ibn ‘Umar (عنهام الله ريض (was wounded in the sole of his feet with an arrowhead and his feet would stick to the stirrups of his ride. The narration indicates the courageousness of the Companions, and the fact that they upheld practicing caution in advance. Unnecessarily taking arms to public gatherings, unfortunately contradicts this noble practice. The point of reference in the narration vis-à-vis the chapter heading is the companion’s response to his visitor.
529	Weak Chain	If it is allowed to visit a sick non-Muslim, and more so, when such may lead to the person’s acceptance of Islam, visiting the erring Muslim is encouraged if doing so would encourage him to abandon his errors and turn to Allah in repentance. See hadeeth no. 524. Nevertheless, the erring Muslim is still a Muslim and the basic ruling about visiting sick Muslims is obligation. See hadeeth no. 518 and 519.This hadeeth which apparently points to the contrary is even weak
530	Weak Chain	Hafidh Ibn Hajar al-Asqalaanee (الله رحمه (said, “It contains evidence that a woman may visit a sick man if she is apprioprately dressed, and no trial is feared thereof.” Majinna is a location some miles from Makkah; while Shama and Tafeel are two wells near Makkah. In their verses, Abu Bakr and Bilal (عنهام الله ريض (recalled Makkah and its serene atmosphere, its sweet water, fascinating mountains and cool breeze which implied their inclination towards the city. Thus, the Prophet’s supplication, so that they do not nurse the least desire to return to Makkah after they had migrated from it. Imam an-Nawawee (الله رحمه (explained that the hadeeth, “has evidence of praying for sicknesses, ailment and destruction against non-Muslims” for that will certainly distract them from the Muslims. Juhfah at the time was
531	Authentic Chain	Dislike mentioned in the chapter heading is of prohibition based the statement of Ibn Mas’ud – t – the like of which is authentically reported from the Prophetﷺ about a person unlawfully looking around the house. Since the eyes were contradicting the essence of their creation: obedience and not disobedience to Allah, it would have been better if they were gouged out than been employed for sin!
532	Weak with this completing	However, the beginning of the hadeeth that the Prophetﷺ visited him when he had conjunctivitis (translated as pains) is authentic. See: Saheeh  by Imam Al-Albaanee (الله رحمه .(The hadeeth “shows the encouragement of visiting the sick even if the illness is not threatening, and that such is also considered as visiting the sick and its reward is established too. However, some have reported that visiting the one with conjunctivitis and toothache is against the Sunnah but the hadeeth 357 refutes that. I do not know how it became easy for them to assert that it is against the Sunnah while the Sunnah actually contradicts that! We seek refuge with Allah from the evils of our souls.” See Sharh Saheeh al-Adab alMufrad by Shaykh al-‘Awaayisha (hafizahullah).
533	Weak Chain
534	Authentic	What a great recompense! While the delight of the eyesight ends with the world, the delight of the Garden is everlasting. It shows Allah’s mercy over His creatures.
535	Sound and Authentic	The reward of the Garden could refer to being amongst those who will be liberated from the Fire, if such Muslim was very erring deserving the Fire or that he will be given a special status in the Garden. This narration and the one before it are like beneficial words with which the person suffering from an eye illness could be comforted when visited
536	Authentic
537	Authentic Chain
538	Authentic	The Prophetﷺ is the best of people to his household. So, he would humbly help in the house chores. The pious predecessors – may Allah 360 shower blessings on them – craved to learn about and follow the Prophetﷺ in all aspects of his life including how he related with his family which are from the aspects of his life they may not know unless they ask the people in the household.
539	Authentic
540	Authentic	“…what anyone of you would do in his house…” demonstrates that the generation of the companions and those after them was a generally humble one where the leaders of the households helped in the house chores. They were not arrogant nor prideful; more so, that it was known to them that their beloved leader and Allah’s messenger, Muhammadﷺ, also helped in the chores.
541	Authentic
542	Authentic	From the benefits of telling him of his love for him is that when he knows that he loves and is fond of him, he would readily take his counsels and will not reject his words regarding a fault of his that he tells him about which he may ordinarily reject and consider as from jealousy or unnecessary rivalry. As for the one who informs his brother of his love for him, his first gain is his obeying the order of the Prophetﷺ that the one who loves his brother should tell him of it. Secondly, he benefits from the supplication of the other for him that Allah should love him as shown in the next hadeeth.
543	Sound and Authentic	It demonstrates the sincerity of the early Muslims; owing to his love for him he offered to marry a young girl to him. The word ‘Awraa (translated as, ‘one-eyed’) could also mean, ‘a female without a brother or sister from her own father and mother’. This may be the meaning reffered to in this narration. Allah knows Best.
544	Authentic	The narrations in this chapter encourage mutual love among 363 Muslims.
545	Authentic chain in the Mawqoof form	Asking around of someone we already love who has faults – and every human has his own faults – that are unknown to us may destroy the love between us. We should eschew whatever may sow discord between we and our loved ones and expend time and energy on matters that will strengthen our relationship upon goodness.
546	Weak Chain	This hadeeth is graded weak by Imam Al-Albaanee (الله رحمه (as mentioned above. He said, “It has (in its chain), Abdur-Rahman – and he is Ibn Ziyad bin An’um al-Ifreeqee – a weak reporter.” (Da’eef al-Adab alMufrad). However, in the foreward of his checking and editing of Sharh Sunan Ibn Maajah by Imam ‘Alaauddeen al-Muglataay (الله رحمه ,(Shaykh Ahmad Ibn Abee al-‘Aynayn (hafizahullah) referred to the extensive discussion on the status of this reporter – Abdur-Rahman al-Ifreeqee – by Imam al-Muglataay. He cited the comments of eminent scholars such as Ahmad bin Salih al-Misree, al-Bukhaaree, Abu Bakr Ibn Abee Daawood, Abdullah bin Muhammad al-Maalikee and Imam as-Suhnoon (rahimahumullah) which extol the virtues of al-Ifreeqee, declaring his being a trustworthy reporter and defending some of the issues raised by those who grade him weak amongst the scholars. Most of these comments by these scholars, according Shaykh Ibn Abee al-‘Aynayn, are only found in the works of al-Muglataay who concluded that the most correct opinion is that AbdurRahman al-Ifreeqee is a reliable reporter. In that case, the hadeeth on Anas bin Malik above will not be leseer that Hasan (Sound). Allah knows Best.
547	Sound Chain	The trials and tribulations that befell the Muslims at Siffeen, where over 50,000 Muslims lost their lives is well known. Perhaps Alee  in the address implied by his saying that intelligence is in the heart, that: since the heart is the morsel of flesh in the body which when sound, the rest of the body is upright and which when bad, the rest of the body goes bad likewise. So when the heart is sound, the intellect and its contemplations will be sound; likewise the character and thereupon, mercy and compassion will have their right places. If conversely, the heart is sick, the intellect and its contemplations will be sick and character will be bad leading to further shedding of blood among the people.
548	Authentic	The hadeeth contains the following points of benefit among others: 1. It is apprioprate to criticize a person for dressing improperly and lowly if he is from those who have the ability to do better. 2. The Prophets and pious people would give counsels to their household and peoples even when their death drew near. Examples abound in the books of biographies and Islamic history. 3. It shows the excellence of Laa ilaaha illallah (There is no deity worthy of worship except Allah) and Subhaanallah wa bihamdihi (Glorious is Allah and by His praise). 4. It proves that the heavens are seven and the earths are seven! It is not proper to leave this truth, affirmed by the Creator of the Heavens and the Earth for human conjectures that go contrary. 5. Creatures apart from mankind and jinns give remembrance of Allah with the expressions: Laa ilaaha illallah (There is no deity worthy of worship except Allah) and Subhaanallah wa bihamdihi (Glorious is Allah and by His praise). It is only correct to accept this fact as told from revelation. 6. It warns against joining partners in worship with Allah and being arrogant. 7. Wearing good clothes and shoes, and having good rides and company of people do not mean arrogance. 8. The companion’s questions about whether the use of these things mean arrogance show that they were ready to leave them if they actually imply arrogance. 9. From the methods of teaching is that teachers give the students the opportunity to explore answers for their questions while they supervise them. 10. The one with the slightest disregard for truth involving actually joining partners with Allah will not enter the Garden!
549	Authentic	The insolent shows overbearing pride over others, considering the favors of Allah on him as only from his own knowledge, efforts and right! The people are ordinarily displeased with such persons and the arrogant will 368 meet Allah the Exalted while He is angry with him. Thus, arrogance brings about loss in both worlds. We ask for Allah’s protection from His anger. See narration no. 553.
550	Sound	The hadeeth exhorts towards the actions that help to purify the soul and remove arrogance. See comments on the narrations in Chapter 100.
551	Weak Chain
552	Authentic
553	Sound
554	Authentic	The weak and the poor mentioned here, are the modest ones among them who humble themselves for the sake of Allah, keep His limits and regularly seek His forgiveness and pardon hoping for His mercy and favour. As for the tyrants and arrogant, they are the audacious who oppress His creatures and scorn His rulings! This narration further demonstrates that the creatures of Allah apart from mankind, the jins and angels, speak as Allah the Exalted Wills. We beg Allah’s protection against the Fire
555	Sound	The companions – y – lived simply and were neither harsh with themselves nor slack and sluggish! This proves that denying oneself of the comfort of life – unfortunately considered as from the epitomes of faith and character by some – actually has nothing to do with the religion! So the companions used to joke, recite poems and give narrations of their past even during the lifetime of the Prophetﷺ who would remain silent sometimes and even smile with them at other times as contained in the authentic hadeeth of Jabir bin Samurah  collected by Ahmad, at-Tirmidhee and others. Nevertheless, their jokes did not, in the least, include taking the rulings of the religion with levity. In this chapter heading, the hadeeth evinces that it may translate to arrogance to consider those who joke, recite poems or tell narrations within the limits of the Share’ah as lowly.
556	Authentic	The hadeeth contains the following points of benefit among others: 1. It is apprioprate to criticize a person for dressing improperly and lowly if he is from those who have the ability to do better. 2. The Prophets and pious people would give counsels to their household and peoples even when their death drew near. Examples abound in the books of biographies and Islamic history. 3. It shows the excellence of Laa ilaaha illallah (There is no deity worthy of worship except Allah) and Subhaanallah wa bihamdihi (Glorious is Allah and by His praise). 4. It proves that the heavens are seven and the earths are seven! It is not proper to leave this truth, affirmed by the Creator of the Heavens and the Earth for human conjectures that go contrary. 5. Creatures apart from mankind and jinns give remembrance of Allah with the expressions: Laa ilaaha illallah (There is no deity worthy of worship except Allah) and Subhaanallah wa bihamdihi (Glorious is Allah and by His praise). It is only correct to accept this fact as told from revelation. 6. It warns against joining partners in worship with Allah and being arrogant. 7. Wearing good clothes and shoes, and having good rides and company of people do not mean arrogance. 8. The companion’s questions about whether the use of these things mean arrogance show that they were ready to leave them if they actually imply arrogance. 9. From the methods of teaching is that teachers give the students the opportunity to explore answers for their questions while they supervise them. 10. The one with the slightest disregard for truth involving actually joining partners with Allah will not enter the Garden!
557	Sound	This is severe warning against arrogance and pride! We beg Allah’s protection from arrogance and its consequence. Amin.
558	Authentic
559	Authentic	The Companions of the Prophetﷺ knew that the Prophetﷺ loved ‘Ā’isha very much, so people used to send gifts when he was in ‘Ā’isha’s house more than when he was in anyone else’s house. The wives of the Prophetﷺ asked him to suggest to the Companions that they should send gifts to everyone and not particularly to ‘Ā’isha’s house. The request was rejected, because it was not for the Prophetﷺ to suggest the people as to whom they should give presents, for the people themselves should decide this. The hadeeth shows the calmness and fairness with which the Prophetﷺ handled domestic disagreements.
560	Weak Chain
561	Authentic	It demonstrates the love for and openhandedness of the Ansar towards their brothers, the Muhaajiroon, as they all cooperate upon piety and goodness. So, the Muhaajiroon would water the palm-trees and clear the gardens and they all shared in the harvests.
562	Authentic Chain
563	Authentic	The hadeeth highlights the following amongst others: 1. The concern leaders should have for the welfare of their subordinates. The Prophetﷺ left the companions – may Allah be pleased with them all – upon this virtue as is demonstrated in the preceding narration. 2. We should not store food when those around us suffer severe difficulties of hunger. 3. Verdicts would change as the reasons for them change.
564	Authentic in the Mawqoof form	The statement of Mu’awiyah  came after he pondered thoroughly about this great issue. The character of being patient, able to control one’s emotions and willing to forgive someone who has upset one will only be achieved when one benefits from his past rights and builds upon them, or considers his errors and avoids repeating them. The narration shows the virtue of experience, and that mere notions are not sufficient for life.
565	Weak Chain	“No one is forbearing unless he has made an error”; that is, he has done something wrong of which he is ashamed and wants to shield anyone who has done the same.
566	Weak Chain
567	Authentic	Imam Ibn al-Atheer (الله رحمه (explained, “Banū Hāshim, Banū Zuhra and Banū Taym, gathered in the house of Ibn Jud‘ān during the days of Ignorance. They brought perfume in a bowl into which they dipped their hands and made a vow to help one another and claim the rights of the oppressed from the aggressor. So it was called the alliance of ‘Mutayyibīn (perfumers).” Unfortunately, many of the people wrongly consider this report as from the narrations of the companion, Ibn ‘Awf, rather than a report from him from the Prophetﷺ. See Saheeh al-Adab al-Mufrad (441). The hadeeth encourages supporting the oppressed against the aggressor, and making alliances that facilitate maintaining the ties of kinship – of course, within the limits of the Sharee’ah.
568	Authentic
569	Authentic
570	Authentic	Yes, Islam strengthens the “alliances that are in line with its rulings such as connecting the ties of kinship and supporting the oppressed and others. As for what contradicts it, Islam wipes it out and annuls it!” As such, the hadeeth, “There is no alliance in Islam”, collected by Imam Muslim in his Saheeh also from Anas bin Malik  only refers to the alliances that are not in line with the rulings of Islam. Likewise, the expression, “There is no Hijra after the Conquest (of Makkah)” only means that migrating from Makkah has stopped since it then became from the lands of Islam and will ever remain so. Nevertheless, whenever the Muslims in the lands of the nonMuslims face the trials and difficulties in practising and showing their religion as faced by the early Muslims while in Makkah, then they should migrate too. Thus, the Prophetﷺ said in an authentic hadeeth collected by Imam Aboo Dawood in his Sunan, “Hijra will not stop until seeking repentance stops, and seeking repentance will not stop until the sun rises from its place of set.”
571	Authentic	Imam An-Nawawee (الله رحمه (explained, “It forms an evidence for the view of our scholars that it is recommended during the first rain to expose other than our Awrah (parts of the body prohibited to be seen by other people) so that the rain touches it. It also proves that when the subordinate sees something from the superior which he does not know, he should ask him so as to know it, act upon it and teach others too.” The hadeeth also encourages craving for whatever is good and beneficial. It is evidence for the fact Allah the Mighty and Sublime is above His creatures.
572	Sound Chain	The chapter heading itself is coined from the authentic hadeeth collected by Imam Ahmad in his Musnad that the Prophetﷺ said, “Rear sheep for there is blessing in them.” However, the narration of Abu Hurayrah and his mother – may Allah forgive them both and shower blessings on them – shows that keeping sheep includes providing them good feed, drink, cleaning them up, treating them when they fall ill and so on. It demonstrates also that the companions did not allow the paltry pleasures of this world to distract them from the matters of the hereafter, and were very thankful of Allah’s favors on them. See narration no. 575 and 577.
573	Very Weak
574	Authentic	Some of the scholars explain that, the expression, ‘disbelief lies towards the East’ referred to the arrogant and tyrannical rule of the Fireworshippers which was Eastern vis-a-vis the city of Madeenah at the time. Others say, it refers to the widespread of disbelief and tribulation at the appearance of Dajjal, and the Yajooj and Maajooj during the End times. Perhaps the humility that follows those who possess sheep results from the fact that they are usually of a lower category of plenitude of wealth than the owners of horses and camels. So while that may lead them to being humble, abundant wealth may lead its possessor to arrogance and pride.
575	Authentic Chain	Allah is the Creator of the heavens and the earths and all that they contain. He is their Controller and Sustainer; He increases what He Wills, when He wills and how He wills – Glorious is He the Mighty and Sublime!
576	Sound Chain	The narration generally encourages taking to the means of attaining nobility and honor since huge harvests and livestock were from the major things of honor amongst the Arabs at the time
577	Authentic	The chapter heading itself is coined from the authentic hadeeth collected by Imam Ahmad in his Musnad that the Prophetﷺ said, “Rear sheep for there is blessing in them.” However, the narration of Abu Hurayrah and his mother – may Allah forgive them both and shower blessings on them – shows that keeping sheep includes providing them good feed, drink, cleaning them up, treating them when they fall ill and so on. It demonstrates also that the companions did not allow the paltry pleasures of this world to distract them from the matters of the hereafter, and were very thankful of Allah’s favors on them. See narration no. 575
578	Authentic	These seven greatly destructive sins have been mentioned in many verses of the Qur’an and authentic ahaadeeth of the Prophetﷺ. The rest of them are: running away from the battle field, taking the wealth of the orphan and consuming interest. See Silsilat al-Ahaadeethis as-Saheehah (2244). Imam Ibn Atheer (الله رحمه (noted, “The one who returned to his place after making the Hijrah without excuse used to be considered like a renegade from the religion!”
579	Sound	People who live in remote places are deprived of Jumu‘a prayers and other good gatherings where they obtain knowledge and religious training. Due to their being in remote places, they do not also come in contact with other aspects of human advancements except littly and lately! In a related authentic narration from Abu Hurayrah , the Prophetﷺ said, “The one who resides in the village will be coarse…” (Ahmad and others). However, mere visits to villages and hamlets are allowed as indicated in the next hadeeth. Ahmad here is Ibn ‘Aasim, Abu Muhammad al-Balkhee, the Shaykh from whom the author, Imam Al-Bukhaaree, reported the hadeeth.
580	Authentic
581	Weak Chain
582	Weak Chain
583	Sound Chain	The point of reference in this narration vis-a-vis the chapter heading is the scholar’s advice to the boy not to be hasty in his worldly affairs since one may not really know how they will end up. So due contemplation should be made. As regards the affairs of the religion and hereafter, the Prophetﷺ said in an authentic hadeeth: “Holding back should be in all things except the actions of the hereafter.” (Aboo Daawood and others). Slowing down on the matters of the hereafter is calamitous!
584	Authentic	The narration shows the virtues of forbearance and carefulness in affairs, the excellence of the companion, ‘Abdul-Qays , and extols towards giving thanks to Allah for His favors on us.
585
586
587	Weak Chain
588	Authentic	The narration shows the virtues of forbearance and carefulness in affairs, the excellence of the companion, ‘Abdul-Qays , and extols towards giving thanks to Allah for His favors on us.
589	Authentic	The weak and the poor mentioned here, are the modest ones among them who humble themselves for the sake of Allah, keep His limits and regularly seek His forgiveness and pardon hoping for His mercy and favour. As for the tyrants and arrogant, they are the audacious who oppress His creatures and scorn His rulings! This narration further demonstrates that the creatures of Allah apart from mankind, the jins and angels, speak as Allah the Exalted Wills. We beg Allah’s protection against the Fire.
590	Authentic	These persons should not be asked about for they are ruined! Apart from rebellion, parting with the community of Muslims here, could mean renegading from Islam. The hadeeth strongly discourages men from undertaking journeys that make them stay away from their homes for too long and warns against women generally being diaobedient to Allah and particularly cheating on their spouses.
591	Authentic
592	Authentic in the Mawqoof form	That is, looking at other’s minor mistakes and forgetting one’s own big ones. May Allah shower blessings on the one who protects his heart and tongue, leaving what concerns him not, busy with his own affairs and not maligning his brother’s honor. Perhaps the author, Imam Al-Bukhaaree (رحمه الله ,(has placed this narration under this section to show that getting busy with people’s minor mistakes is from aggression against them.
593		See hadeeth no. 422. If the one who removes something harmful from the road of the Muslims is so rewarded, the one who places something harmful on their road and brings them grief and sorrow or maligns them has actually aggressed against them. And Allah the Mighty and Sublime seriously warns against aggression.
594	Sound
595	Authentic Chain
596	Authentic	See hadeeth no. 215. Perhaps the Bedouin scorned the gift of the Prophetﷺ because he expected to get more in return for his than he was actually given. In Sunan at-Tarmidhee, it is authentically reported that the Prophetﷺ gave the man 6 she-camels in return! The hadeeth shows dislike for giving gifts and expecting to get more in return, and accepting gifts from the one who shows such intents.
597	Authentic	Al-Hafidh Ibn Hajar al-Asqalaanee (الله رحمه (explained that Hayaa, “Juristically, is a trait which prompts staying away from vicious acts and prevents failing regarding the rights of people.” Thus, those who have become the slaves of their desires – especially against Allah’s dictates – are driven by lack of modesty! And as Imam Ibn Qayyim al-Jawziyyah (الله رحمه ( puts it: “If the veils of desires were put off him, he would realize that he has failed where he could have succeeded and that he only earned grief where he thought he was glad, and harmed himself where he thought he was enjoying; like the bird which was deceived (into a trap) with a seed of wheat; it neither gets the seed nor out of what it got into!”
598	Authentic
599		As No. 467, with a different isnād
600	Authentic	The hadeeth highlights the excellence of shyness, the status of the companion, Uthman bin ‘Affan – may Allah be pleased with him –, and the Prophet’s yearnings towards fulfilling the needs of his companions – may Allah be pleased with them all.
601	Authentic	This is because modesty prevents one from shameful and evil acts that make a mess of things. Conversely, deviance leads to absurdities and so destroys anything into which it comes. See hadeeth no. 469.
602	Authentic	The expression, بك أرض) adarra bika) meaning, “it has caused you harm” in the second version has been mistakenly read as (adribuka) and translated as, “I will beat you”! Since modesty only adorns matters, the Prophetﷺ corrected the person who was chiding the other about the later’s modesty.
603	Authentic	It was the thigh of the Prophetﷺ that was actually uncovered as is reported without doubt from the versions collected with authentic chains in Mushkil al-Aathaar by Iman At-Tahhaawee (الله رحمه (and Saheeh Ibn Hibban. See Saheeh al-Adab al-Mufrad by Al-Albaanee (الله رحمه .(However, this hadeeth is not clear-cut evidence that the thigh is not from the ‘Awrah for it is authentically reported from the Prophetﷺ that, “That between the navel and the knee is ‘Awrah” (Aboo Dawood and others); and that, “The thigh is ‘Awrah” (Irwaa al-Galeel 1/295). Therefore, the occasions of the Prophet’sﷺ thigh remaining uncovered probably took place before his statements about the thighs being mentioned to be from the ‘Awrah indicating an abrogation, or that his statement that the thighs are from the ‘Awrah are given preference over his action. Allah knows Best. See Silsilat al-Ahaadeeth is-Saheehah (1687). The hadeeth is evidence that shyness is from the attributes of the angels.
604	Weak	–
605	Sound and Authentic	Yoosuf combined the nobility of messengership, knowledge, handsomeness, modesty, good character, fairness and leadership – peace be upon him –. Lut (alayhis-Salam) wished that he could seek refuge in some strong family background by way of seeking a means. Otherwise, he had his refuge with Allah the Mighty and Sublime; he – peace and blessings be upon him – had said: “My Lord, Give me victory of the people who are mischiefmakers”. (Q 29: 30). The point here is the supplication of the Prophetﷺ for his brother, Lut – peace be upon him.
606	Authentic Chain	Allah the Mighty and Sublime only accepts righteous deeds done for His Sake including supplications. If the condition was as described in that generation in which many of the people were amongst the students of the companions, the situation is certainly worse today – and the one who is safe is he that is protected by Allah! Therefore, we must purify our righteous deeds from show-off and not seek popularity with the same actions with which we should seek only the Face of Allah the Mighty and Sublime.
607	Authentic	–
608	Authentic	We should be humble and hopeful of answer in our supplications, and not be arrogant and evasive, for Allah is Beneficent and Merciful Who loves to be asked and is Able to do what He Wills
609	Weak Chain	–
610	Authentic due to supporting proof	From the points of benefit in this hadeeth are: 1. One could offer his daughter or sister to a pious person to marry. 2. The Muslim should make efforts to reconcile between his brothers if he got aware of any disagreement between them. Nevertheless, he should confirm whatever he hears in that regard. 3. Muslims, the scholars and the students of knowledge especially, should always avoid to make statements that cause disaffection and polarize the community. 4. The companions had respect for one another; they would even alarm one another with a fellow companion during a disagreement. 5. The Prophetﷺ is a human being; so, he gets annoyed too as is from the nature of human beings to get annoyed. 6. The Prophetﷺ dearly loved his community; and so, he supplicated that his curse or abuse of the one who does not deserve it should be made blessings for such a person. 7. Bringing food items and other needs of one’s household even if it be in a sack on one’s shoulders and serving the household is from good character
611	Authentic	–
612	Authentic	The hadeth highlights the following amongst others: 1. The excellence of supplications; and that by it Allah the Mighty and Sublime brings relief to the distressed. 2. The Prophetﷺ’s concern for the welfare  of the people. 3. The permissibility seeking supplications from the pious. 4. It is recommended to raise our hands during supplications. 5. It forms evidence for Allah’s Existence and that He Hears and is above the heavens.
613	–	As No. 610, with a different isnād.
614	Weak	–
615	Authentic	Laziness, to lack courage, mental and physical weakness due to old age and being stingy are traits, each of which affects the religious and mundane responsibilities of the servant. The victim is either only able to partially carryout the duties or completely abandons them! The hadeeth encourages towards fulfilling one’s duties by seeking protection from whatever hinders that.
616	Authentic	When the slave raises up his hand in supplication out of humility, seeking his needs from the Creator of the Heavens and the Earth,  full of hope in Him to grant his requests, he finds that his supplications are granted, for Allah is Merciful, He Hears and Responds.
617	Authentic	The servant – in these wonderful expressions of the Prophetﷺ is taught to humble himself before Allah, affirm His Lordship and the fact that He alone deserves to be worshipped; to acknowledge and thank Allah for His favors on him, and seek His protection from the consequences of his sins before asking to be forgiven and pardoned. It follows with an affirmation that He alone forgives sins, and it encourages towards sincerely seeking forgiveness for sins.
618	Authentic	Heﷺ had said, “Seek repentance from Allah for I seek repentance from Him a hundred times every day” and that, “By Allah, I seek forgiveness from Allah and repent unto Him more than seventy times in the day.” (Al-Bukhaaree). If the one who had been forgiven his past and future sins seek forgiveness and repent unto Allah this much, then it behoves us to sincerely hasten towards this righteous act. May Allah forgive us all; Amin.
619	Authentic Chain	–
620	Authentic	Same as hadeeth no. 617 with slight difference.
621	Authentic	–
622	Authentic	In the version in Saheeh Muslim of the same hadeeth, it says, “Those who repeat what is after every obligatory prayer…” showing that the appropriate time to read the formula is after the daily obligatory prayers. The direct ascription of the statement to the Prophetﷺ is also authentic. See Saheeh al-Adab al-Mufrad by Imam Al-Albaanee (الله رحمه ,(no. 486.
623	Weak	–
624	Authentic Chain	–
625	Authentic	It highlights the permissibility of requesting the person going on hajj or a journey to supplicate for one during the journey. The report of Abu Darda  is collected in Saheeh Muslim.
626	Authentic	The people of knowledge are to teach the people and guide them towards that which is more beneficial in whatever they do. The narration discourages restricting supplications to include only a few – and to mention a few in a supplication does not mean restriction. In another report of the same hadeeth, it says: the man said, “O Allah, show mercy unto me and Muhammad, and do not show mercy to anyone along with us!” during the Prayer. When the Prophetﷺ had finished the prayer he said, “You have restricted something broad.” (Al-Bukhaaree).
627	Authentic	Heﷺ had said, “Seek repentance from Allah for I seek repentance from Him a hundred times every day” and that, “By Allah, I seek forgiveness from Allah and repent unto Him more than seventy times in the day.” (Al-Bukhaaree). If the one who had been forgiven his past and future sins seek forgiveness and repent unto Allah this much, then it behoves us to sincerely hasten towards this righteous act. May Allah forgive us all; Amin.
628	Weak Chain	–
629	Authentic Chain	The pious predecessors – may Allah be pleased with them all – paid serious attention to piety. So, they supplicated a great deal to be blessed with righteous deeds that will out of Allah’s mercy join them with the pious.
630	Authentic Chain	–
631	Authentic Chain	–
632	Authentic	See hadeeth no. 88 and its comment.
633	Authentic Chain	It encourages seeking supplications from a person whose religion is trusted even if that would require journeying, and that one should employ brief and encompassing words in prayers. Explaining the report of Anas bin Malik  that: “Most of the supplications of the Prophetﷺ was: Rabbanaa ’ātinā fi’d-dunyā hasanatan wa fi’l-’ākirati hasanatan wa qinā ‘adh-āba’n-nār (Our Lord Give us good in this world and good in the World Hereafter and protect us from the punishment of the Fire)”, Qaadee Abu Musa, ‘Iyyaad bin Musa (الله رحمه (said, “He would mostly supplicate with this verse because it includes the imports of all supplications of the affairs of this world and the hereafter.”
634	Sound	From the methods of teaching is illustration; the Prophetﷺ likened the dropping of the leaves to how sins fall-off when the formula is sincerely read. The hadeeth shows the virtue of the formula and encourages towards seeking means of shedding our sins. May Allah grant us His forgiveness; Amin.
635	Weak Chain	However, the narration is authentically reported through Alee  in Saheeh al-Bukhaaree, Muslim and Sunan at-Tirmidhee. See hadeeth no. 1216.
636	Weak	–
637	Authentic	The word, al-‘Aafiyah (translated as ‘well-being’) means being protected from different forms of evil: trials and tribulations, sicknesses and other afflictions. It would also include protection from the difficulties of the grave and the Day of Recompense. As such, to seek forgives and ‘Aafiyah is from brief supplications with all-encompassing meanings.
638	Authentic Chain	As joining partners with Allah the Exalted is the most hated sin to Allah, the most beloved words to Him – Glorious is He – are those that declare His Oneness, praise and glorify Him and rightly ascribe Power and Authority to Him.
639	Authentic	The hadeeth exhorts towards being brief but encompassing in our supplications. In an authentic hadeeth collected by Imam Aboo Dawood in his Sunan, ‘A’aisha (عنها الله ريض (said, “The Prophetﷺ would prefer encompassing supplications, and he left other than that.” Good deeds and actions that lead to the Garden include seeking the knowledge of the rulings of the religion and acting according to it. Asking for whatever the Prophetﷺ asked for and seeking refuge from all what he sought refuge from further shows the comprehensiveness of this supplication.
640	Weak Chain	–
641	Weak Chain	–
642	Sound	The hadeeth contains the following benefits among others: 1. It is beneficial to be in the company the scholars. Umar t followed the Prophetﷺ and benefitted. 2. Teachers should acknowledge good things done by their students; more so, when such will lead them to doing more good things. 3. It exhorts towards saying Salaat and Salaam on the Prophetﷺ. Imam Al-Albaanee (الله رحمه (explained, “The best of what is said about the meaning of Salaat on the Prophetﷺ is that of Abu l-‘Aaliyah, that: Allah’s Salaat on His Prophet is His praising him and extolling him; and the Salaat of the angels and others on him is: asking (for more of) that from Allah the Exalted.” 4. Allah the Mighty and Sublime rewards the good deeds of His slaves in manifolds.
643	Authentic
644	Authentic due to supporting proofs	See hadeeth no. 21. However, the point in this hadeeth vis-avis the chapter heading is that, it is obligatory that whenever the Prophet’s name is mentioned in our presence, we should send salutations to him – peace and blessings be upon him. From the benefits of saying salutation upon the Prophetﷺ is success and prosperity which in the parlance of the Sharee’ah really refers to entrance into the Garden.
645	Authentic	–
646	Sound and Authentic	–
647	Authentic	The hadeeth shows: 1. The virtues of these expressions. 2. It is even more beneficial to employ comprehensive formulas during supplications. 3. The excellence of Juwayriyyah (radiya Allahu anha). She would sit for such a long time giving remembrance of Allah 4. That it is allowed to change one’s name if it is from those names that are prohibited or discouraged in the Sharee’ah such as names that show disobedience to Allah, or that have roots with evil people or the like. 5. The benevolence of the Prophetﷺ; he would guide the people to the best and easiest form of attaining their lofty goals
648	Authentic	Seeking refuge from the tribulations that the Dajjal (Impostor) will bring about in the End times implies refuge from following him. As for the trials of life and death, Imam Ibn Daqeeq al-‘Eid (الله رحمه (said it is, “what one faces of trials with worldly things, desires and things we do not know – and the greatest of them – is the issue of (one’s) end at the point of death. As regards the trials of death, it could mean the trials while one is passing away and it (i.e. the trial) is joined with death because of its nearness to it. It could also mean the trial in the grave.
649	Authentic	Basically, this report is weak because it has in its chain, Layth bin Abee Sulaym, a weak reporter, and so, he reported, Allaahumma aslih lī (O Allah, let my…be sound) rather than, Allaahumma matti’nee (O Allah, let my …remain sound) as in the report of Imam al-Bazzaar (الله رحمه (also from Jabir which corresponds with other reports from the companions – may Allah be pleased with them all – from the Prophetﷺ about the same supplication. See Silsilat al-Ahaadeeth is-Saheehah (3170). Our sight and hearing are great blessings from Allah the Mighty and Sublime; and so, they should not be employed in disobedience to Allah so that He does not consequently withdraw this great favor!
650	–	As No. 649, from Abū Hurayra, with a different isnād.
651	Authentic	–
652	Weak	It is part of a story transmitted by an-Nasaaee in which she said, “A son of mine died and I became very grieved. I said to the person who was bathing his body (before burial), ‘Don’t wash my son with cold water for it will kill him.’ ” ‘Ukkāsha went to the Prophetﷺ and informed him of what she had said. The Prophetﷺ smiled and said, “What did she say? May she live long.”
653	Authentic	The hadeeth contains the following points of benefit: (1) The leader should visit his adherents as was the practice of the Prophetﷺ. (2) The Taabi’oon showed great interest in the matters of the religion especially the prayer. (3) The one who prays alone with the imam should stand on the right side of the imam and not on his left side, nor behind him. (4) One could request a person whose religion is trusted to supplicate for him; and such supplications could be made in the presence of the one who requested for it. (5) The parent should always seek and follow the means by which the child earns the blessings of this World and the Hereafter. Umm Sulaim had given her son, Anas to the service of the Prophetﷺ at the prophet’s arrival in Madeenah. So Anas was nurtured in the prophetic household; he was there until the Prophetﷺ died. (6) It is encouraged to ask Allah for abundant wealth and many children as they are both from the favors of Allah. Quite badly, many abort pregnancies today for the flimsiest reason and seek other means of reducing child birth! (7) It is legitimate also, to beseech Allah for long life as is contained in other wordings of the same hadeeth, just as one supplicates for wealth and children. This does not contradict preordainment. (8) The prophet’s supplication for Anas  was granted; he lived for over a hundred years, he had over a hundred and twenty children and grand children, and was one of the richest among the Ansar.
654	Authentic	–
655	Authentic	After explaining the virtues of supplicating and stating the best forms of supplication, the author, Imam Al-Bukhaaree, pointed out in this chapter, some of the things that may hinder the acceptance of one’s supplications. We beg Allah to accept our supplications; Amin.
656	Authentic	To seek refuge from debt means that death might not befall us while we owe people’s rights. See comment on hadeeth no. 648.
657	Authentic	–
658	Sound	This is because such a person is either despairing of Allah’s mercy or an arrogant!
659	–	As No. 608, with a different isnād
660	Sound and Authentic	In another authentic report of the same hadeeth, it says, “No sudden trial will afflict him.” (Aboo Daawood).
661	Authentic in the Mawqoof form	The hadeeth is also authentically reported from the Messenger  of Allahﷺ in Sunan Abee Daawood.
662	Weak	–
663	Authentic	The hadeeth highlights the following: 1. The companions’ love for supplications. 2. We should ask the scholars of the matters of the religion when such are unknown to us, or in order seek further benefits or just to benefit others from the answer of the scholar. 3. Apart from making sincere efforts to keep Allah’s limits, one should seek refuge with Allah against  falling into sins. 4. The favours of Allah on us may also be sources of trials!
664	–	–
665	Authentic	The expression, wa’mkur lī wa lā tamkur ‘alayya, translated as, ‘devise for me and do not devise against me’ means, according to Imam Alee al-Qaaree (الله رحمه” ,(O Allah, guide me to the path of warding off my enemies from myself, and guide not my enemies to the path of warding me off himself.” As for ascribing Makr (plot) to Allah the Exalted, Shaykh Muhammad bin Saalih al-‘Uthaymeen (الله رحمه (explained that, “Makr (plot) may be, in some situation, praise and disparagement in another situation: If it is to counter someone who is plotting, then it is praise because it implies that you are stronger than him. If not, then it is dispraise and is called deception. As such, Allah has not described Himself with it except by way of countering and with specification as He the Exalted said: “So they plotted a plot, and We plotted a plot, while they perceived not.” (Q 27: 50), and: “… they were plotting and Allah too was plotting” (Q 8: 30). Allah – Glorious is He and Most High – should not be generally described with it. So one should not say (for example), ‘Allah is a Maakir (Plotter)’! Not by way of informing or naming. Similarly, it should not be said, ‘Allah is a Kaaid (Schemer)’! Not by way of informing or naming. That is because, the meaning could be praise in one situation and dispraise in another. We should not describe Allah with it in a general sense.” Sharh al-‘Aqeedat al-Waasitiyyah (1/331-332).
666	Authentic	This is clear-cut evidence that basically, the understanding of the religion is gained out of Allah’s favor on the servant. Therewith, He grants the servant steadfastness upon obedience to Him and abstinence from His prohibitions in this world leading the servant to the good of the hereafter. May Allah grant us the understanding of the religion; Amin.
667	Weak	–
668	Authentic	–
669	Authentic	1. Sufyan mentioned here, is Ibn ‘Uyaynah al-Hilaalee (رحمه الله (one of the great scholars of hadeeth. 2. The one he added here of the four things he mentioned was, ‘the gloating of enemies’. This became obvious, from the reports of the same narration authentically reported from Sufyan (الله رحمه (and collected by Ibn Abee ‘Aasim in his book, As-Sunnah and Imam Ismaa’eelee in his Mustakhraj. Both reports did not include the fourth item. 3. However, seeking refuge from ‘the gloating of the enemies’ is authentically reported from the Prophetﷺ in another hadeeth reported by Abdullah bin ‘Amr bin al-‘Aas collected in Musnad Ahmad and others. As such, the addition that Sufyan bin ‘Uyaynah (الله رحمه (mentioned here was not basically his own idea – may Allah shower blessings on him. 4. It shows the intellectual opulence of the scholars of hadeeth and their strictness in reporting and accepting ahaadeeth.
670	Weak	–
671	Authentic	–
672	Authentic	–
673	Authentic	Allah the Mighty and Exalted is the One Who brings forward and places them in their right places and whatever requires been brought forward He brings it forward; and He holds back, and puts things in their right places. This supplication is from the brief and comprehensive supplications of the Prophetﷺ.
674	Authentic	The expression is brief and encompassing. Those who reported the hadeeth along with Imam Al-Bukhaaree (الله رحمه (from ‘Amr – Ibn Marzooq – have reported the increment, ‘and piety’. The increment is also authentically reported in Saheehs of Imam Muslim and Ibn Hibban (rahimahumallah).
675	Authentic Chain	–
676	Authentic	Shaykh al-Islam Ibn Taimiyyah (الله رحمه (was asked, “How should sins be cleansed with cold water when hot water better cleanses?” He said, “Sins bring about heat, dirt and weakness in the heart; it is like the fuel that keeps the fire burning and lit. The more the sins, the more the fire in the heart glows and it (the fire) weakens it. But water cleanses the dirt and quenches the fire. So if it is cold it suits the body and strengthens it. When it is accompanied with ice and snow it brings more coldness and strength to the body. Thus, it better takes away the effects of sins.” See: Rashsh al-Barad Sharh al-Adab al-Mufrad (pg. 357) by Dr. Muhammad Luqman as-Salafee.
677	Authentic	Other reports of the same hadeeth collected by Imam AtTayaalisee and Ahmad show that Imam Qatadah only said, “Anas used to say this” without the above increment. This appears to be the right thing more so, that Qatadah in an authentic report had related the hadeeth from Anas from the Prophetﷺ. See hadeeth no. 682.
678	Authentic	Qillah translated as ‘deprivation’ refers to the wretchedness due to lack of good deeds. Dhillah (Abasement) here refers to the humiliation that result from sinfulness, and the lowliness that is written on the face of the poor in front of the rich. We seek Allah’s refuge from all that His messengerﷺ has sought refuge; Amin.
679	Weak	–
680	Sound and Authentic	–
681	Weak in the Mawqoof form	–
682	Authentic	–
683	Authentic	The hadeeth contains the following lessons: 1. The Prophet’s humility towards His Lord the Mighty and Sublime. 2. No one should feel completely secured from trials including that the heart is turned away from the religion. In an authentic narration in Sunan Abee Daawood, Umm Salamah (radiya Allahu anha) enquired why the Prophetﷺ frequently said this supplication; and he said, “There is not any of the children of Adam except that his heart is between two of the Fingers of Allah. Whomever He likes, He makes steadfast and He strays whomever He likes.”
684	Authentic	–
685	Authentic	The supplications of the Prophetﷺ were brief but full of meanings; they seek the good of this World and the Hereafter and seek refuge from the evils of both Worlds.
686	Authentic	“If Allah dispersed it, he praised Allah” for it could be carrying Allah’s torment as was the case when ‘Ad was punished. Allah the Exalted said, “When they saw it as a dense cloud coming towards their valleys, they said, ‘This is a cloud bringing us rain!’ Nay, but it is that (torment) which you were asking to be hastened – a wind wherein is a painful torment…” (Q 46: 24). And when it rained, the Prophetﷺ prayed that it was beneficial and not destructive for the people of Nooh – peace and blessings be upon him – were destroyed with rains when: “We opened the gates of the heaven with water pouring forth.” (Q 54: 11). See hadeeth no. 717 and 718
687	Authentic	The Muslims who passed away earlier did not have as much wealth as these later ones, yet the early ones carried out their religious duties and were steadfast. Not having much wealth did not cause them loss of the things of the hereafter. When the Muslims were granted triumph over the lands and tremendous wealth came under their control, those who received charity became very few or practically unavailable such that the only things to do with excess wealth were building and things like it. Yet, in their expenditure, the later ones gave preference to the more important things over the important and so on. Nevertheless, for their knowledge and god-consciousness, these Muslims amongst the companions and their students – may Allah be pleased with them – recognized that the one who has more wealth has more things to account for before Allah; and as such, they disliked the condition. The companions – y – would not in the least disobey the Prophetﷺ.
688	Authentic	–
689	—	It is a part of the above hadīth, with a different isnād.
690		The hadeeth highlights: 1. The virtues of Mu’adh bin Jabal : the Prophetﷺ loves him and he loves him too. 2. It encourages telling a Muslim brother that we love him if we really do. 3. One could swear by Allah even when he is not asked to do so in order to stress a point he seeks to make. 4. Teachers should guide their students to things that benefit them in this world and the hereafter. 5. The excellence of this supplication. Shaykh al-Islam Ibn Taimiyyah (الله رحمه (said, “I have considered which supplication is best and found that it is to ask Allah regarding what pleases Him. Then I saw it in al-Fatha: You Alone shall we worship; and from You Alone shall we seek for help.” See Tasheeh ad-Du’aa (pg. 35) by Shaykh Abu Zayd, Bakr bin .(رحمه الله)
691	Authentic due to supporting proofs	After the companion made the statement hoping for good therewith, the Prophetﷺ approved it, showing that it is correct. Therefore, the hadeeth does not contain evidence that the one who intends good from a particular action could innovate such and count it as from the religion. The Prophetﷺ had warned that, “Whoever does a deed to which we have not given approval, it shall be rejected.” (Muslim).
692	Authentic	–
693	Authentic	–
694	Authentic	–
695	Authentic	The hadeeth highlights: 1. Ibn Abbass’ crave for knowledge despite his young age at the time. 2. It is allowed to make some slight movements during the prayer without turning away from the Qiblah. 3. A supererogatory prayer may be observed in congregation without specifically inviting the people to it as averred by Imam Ahmad and corroborated by Imam Al-Albaanee and others (rahimahumullah). 4. One may lead another person in congregation. In such cases, the follower will stand to the right hand of the leader. 5. It is allowed to correct a praying-person while one is also praying without making any speech. 6. One may lie down after the latenight prayer before the Fajr prayer. 7. Basically, deep sleep negates ablution based on the authentic report from the Prophetﷺ that, “The eye is the drawstring of the anus. So whoever sleeps should perform ablution.” (Aboo Daawood and others). Thus, Hafidh Ibn Hajar (الله رحمه (explained, “It proves that sleep is not an impurity although it may lead to impurity. But for him, his eyes sleep while his heart does not.” 8. He supplicated for light upon his limbs; so, the light of the heart brings about love of Allah and His Messengerﷺ, good deeds, the righteous and dislike for evil and its people. The light of the hearing will aid only listening to things that are allowed, and so on.
696	Authentic	–
697	Authentic	–
698	Weak Chain	This report with this numbering (i.e. 698) was not found in Saheeh or Da’eef al-Adab al-Mufrad. However, in the checking and editing of Shaykh Sameer bin Ameen az-Zuhayree and Dr. Muhammad Luqman asSalafee (hafizahumallah), it occurs as a report from Ibn ‘Abbass .( However, while Shaykh Sameer graded the chain weak, as cited above and referred to a similar but authentic report from Ibn Umar on no. 1200 – which is the correct thing -, Dr. Muhammad Luqman appended the reference and ruling given by Imam al-Albaanee for hadeeth 1200 to this hadeeth and repeated it on hadeeth 1200 despite the fact that the chains of narrations for both narrations (698 and 1200) are different! The wordings are also slightly different, and the references cited by Imam Al-Albaanee only have the chain for hadeeth no. 1200. See hadeeth no. 1200.
699	Authentic	–
700	Authentic	Imam An-Nawawee (الله رحمه (said, “If it is said, ‘this is a formula of remembrance of Allah (rather than a supplication)’ its reply that: this formula of remembrance is used to commence the supplication after which he asks whatever he desires.”
701	Authentic	The hadeeth shows how the companions love and stick to the Sunnah. 2. Parents and guardians should be pious in their actions and statements; for their children will follow them upon what they are – except as Allah wills! 3. The formula is from the brief and comprehensive supplications of the Prophetﷺ.
702	Authentic	Imam An-Nawawee (الله رحمه (said, “If it is said, ‘this is a formula of remembrance of Allah (rather than a supplication)’ its reply that: this formula of remembrance is used to commence the supplication after which he asks whatever he desires.”
703	Authentic	1. The Istikhaarah prayer is not supplication to know the Unseen; it is rather a servant’s humble of himself before Allah the Exalted, praising Him and asking Him for guidance and success in this world and the hereafter about the matter and protection from failure in both worlds. Thus, Imam Zamlakaanee (الله رحمه (explained, “After one has performed the prayer he should go ahead afterwards with what he likes whether his mind is settled upon it or not for the good is in it even though his mind is not settled upon it. The hadeeth does not contain a condition of the mind been settled upon it (if it is good).” Fadlullaahi as-Samad (2/482). Similarly, it does not contain a condition that the correct thing will be seen in a vision or dream as is widely opined, albeit wrongly, by many. 2. Hafidh Ibn Hajar cited Ibn Abee Jamrah to have said, “A person does not basically need to make Istikhaarah on whether to perform a Waajib (Obligatory) or Mustahabb (Supererogatory) act. Likewise, Istikhaarah is not performed about abstinence from a Haraam  (Prohibited) or Makrooh (Disliked) matter. Therefore, the prayer is restricted to things that are Mubah (Permissible) and Mustahabb (Supererogatory) when there is conflict, in order to determine which to start with or limit oneself to.”
704	Sound	That was on the occasion of the Battle of the Trench. The hadeeth encourages continuance and persistence in our supplications. See narrations under Chapter 284.
705	Authentic	“The scholars have differed regarding what exactly is the AlIsm Al-A’zam (Allah’s Greatest Name). About forty views (have been mentioned). Imam as-Suyootee has authored a separate book on the subject. Al-Hafidh (Ibn Hajar) said, ‘the most correct of them from the angle of its chain is: Allahu Laailaaha illa Huwa al-Ahad as-Samad al-Ladhee lam yalid walam yoolad walam yakun lahu kufwan ahad (Allah, there is no deity worthy of worship except Him, the One the Self-Sufficient Master, Who begets not nor was He begotten, and there is none comparable to Him). Al-‘Allaamah Ash-Shawkaanee said, ‘In my opinion, the Greatest Name is Laa ilaaha illa Huwa al-Hayyu al-Qayyoom (There is no deity worthy of worship except Him, the Ever-Living, the Sustainer of all).’ ” Shaykh al-Albaanee (الله رحمه ( averred that the Name mentioned in the above hadeeth is Allahu. See Sharh al-Adab al-Mufrad (2/382).
706	Authentic	–
707	Authentic	–
708	Authentic	–
709	Weak Chain	–
710	Authentic	–
711	Authentic	It shows the superiority of some good deeds over others, and the virtue of being of good character. The one who combines between both is certainly better in the sight of Allah the Mighty and Exalted.
712	Authentic	The significance of Dua and its status before Allah is pointed to in this hadeeth. It is itself worship and Allah the Exalted has created man and Jin for His worship. So, Dua is very dear to Him and He is angry with whomever does not supplicate to Him. See hadeeth no. 658.
713	Weak	–
714	Authentic
715	Weak Chain
716	Authentic	Shirk, referred to here is show-off, fame-seeking and pride. They are so named because they involve the servant’s joining partners with Allah in worship which should be for Allah Alone. So he does them for the sake of Allah and to be seen by the people or just to gain popularity and acceptance! The hadeeth is evidence that despite a person’s knowledge and piety, he may still be affected by these subtle and destructive traits. The hadeeth also teaches the manner of preventing one’s deeds from the lethal ailment of Shirk.
717	Authentic	“If Allah dispersed it, he praised Allah” for it could be carrying Allah’s torment as was the case when ‘Ad was punished. Allah the Exalted said, “When they saw it as a dense cloud coming towards their valleys, they said, ‘This is a cloud bringing us rain!’ Nay, but it is that (torment) which you were asking to be hastened – a wind wherein is a painful torment…” (Q 46: 24). And when it rained, the Prophetﷺ prayed that it was beneficial and not destructive for the people of Nooh – peace and blessings be upon him – were destroyed with rains when: “We opened the gates of the heaven with water pouring forth.” (Q 54: 11). See hadeeth no. 717 and 718.
718	Authentic
719	Authentic	The wind, when it blows, does so by the command of its Lord. So it does not deserve to be cursed. See hadeeth no. 720, below. Imam atTirmidhee has, in his Sunan, collected this supplication with an authentic 473 chain from the Prophetﷺ.
720	Authentic
721	Weak
722	Sound	In a similar hadeeth, authentically collected by at-Tirmidhee in his Sunan and others the Prophetﷺ said, “The thunder is one of the angels put in-charge of the cloud. He has swords of fire with which he drives the cloud. The sound that is heard from it is his hurling of the clouds when he drives it until it stops wherever he orders.”
723	Authentic
724	Authentic	The companions were seriously disturbed by the death of the messenger of Allahﷺ. They would shed tears when they remember the best of companionship with the best man to step the earth’s surface – peace and blessings be upon him. Anas bin Malik  said, “On the day the messenger of Allahﷺ arrived Madeenah, everything in it beamed light. But on the day that he died everywhere was gloomy. As we dusted off our hands from the (burial of the) Messenger of Allahﷺ we were sickened.” (At-Tirmidhee 476 Al-Adab Al-Mufrad and others). From his counsels they never forgot was seeking well-being. See hadeeth no. 637
725	Weak	–
726	Authentic	Shaykh Abdul-Haadee bin Hasan Wahbee explained, “The messenger of Allahﷺ would place his uncle, al-‘Abbass, in the position of his father and render to him, the rights a child would give to the parent. Thus, his specifying this supplication and restricting him to just supplicating for well-being should agitate the zeal of devoted worshippers towards sticking to it, and that they should make it from the greatest of what they seek nearness to their Lord and protection from their anxieties with.” Al-Waseelat al-Kaafiyah fee Tahseel Al-‘Aafiyah (pg. 17-18). See hadeeth no. 737.
727	Authentic	It shows, as we have seen in many narrations previously, the companions’ strong desire for righteous deeds and good rewards. 2. In another version of the same hadeeth it said that the man had been so affected by illness that he had become like a chick. See the next hadeeth.
728	Authentic	–
729	Authentic	See narrations under Chapter 228
730	Authentic	1. Sufyan mentioned here, is Ibn ‘Uyaynah al-Hilaalee (رحمه الله (one of the great scholars of hadeeth. 2. The one he added here of the four things he mentioned was, ‘the gloating of enemies’. This became obvious, from the reports of the same narration authentically reported from Sufyan (الله رحمه (and collected by Ibn Abee ‘Aasim in his book, As-Sunnah and Imam Ismaa’eelee in his Mustakhraj. Both reports did not include the fourth item. 3. However, seeking refuge from ‘the gloating of the enemies’ is authentically reported from the Prophetﷺ in another hadeeth reported by Abdullah bin ‘Amr bin al-‘Aas collected in Musnad Ahmad and others. As such, the addition that Sufyan bin ‘Uyaynah (الله رحمه (mentioned here was not basically his own idea – may Allah shower blessings on him. 4. It shows the intellectual opulence of the scholars of hadeeth and their strictness in reporting and accepting ahaadeeth.
731	Authentic Chain	The point of reference in this hadeeth in relation to the chapter heading is the Prophet’s repetition of the companion’s words as he gently reproved him.
732	Sound	To say something unpleasant of one’s brother when he is not present is an unequivocally detestable thing in Islam. Here, it was made to be sensed so offensively, and perhaps, as unpleasant as the act itself! While strongly berating the action in the Qur’an Allah asked: “Would one of you like to eat the flesh of his dead brother? You will hate it!” (Q 49: 13). Backbiting is extremely an unpleasant thing! See narration no. 736.
733	Sound	–
734	Authentic Chain	In a related authentic hadeeth collected by Imam Ahmad and others, the Prophetﷺ said, “Whoever defends the honour of his brother in this world; Allah will remove his face from the Fire on the Day of Rising.” See Chapter 150.
735	Authentic due to supporting proof	1. Apart from the Qur’an, the Prophetﷺ received revelation from Allah, and was shown some of the matters of the Unseen. Allah the Exalted says: “(He Alone is) All-Knower of the unseen, and he reveals to none, his Unseen. Except to a messenger whom He has chosen…” (Q 72: 26- 27). 2. Abstinence from backbiting and turning to Allah in repentance from backbiting are some of the ways of seeking protection from the punishment of the graves. We seek Allah’s refuge from the punishment of the grave. 3. The narration expresses the kind-heartedness of the Prophetﷺ
736	Authentic Chain	–
737	Weak	–
738	Authentic	The hadeeth contains a great deal of benefits; including: the companions’ love for knowledge, and the humility of the father to learn along with his child. The companions (RA)gave serious consideration to the words of the Messengerﷺ; and so, they memorized it, acted upon it and feared the evil consequences of contradicting his orders. One should kindly treat his dependants and servants; providing them from he eats and wears.
739	Authentic Chain	This level of mutual trust and love among the early Muslims, the like of which humanity had not seen, can only be attained when people, despite having only little, seek the greater and longer-lasting rewards of the hereafter with the things of worldly pleasure. After describing these early Muslims, Allah said: “And whosoever is saved from his own covetousness, such are they who will be the successful.” (Q 59:9)
740	Authentic	Imam an-Nawawee (الله رحمه (said, “It contains the excellence of preferring others and an exhortation towards it. The scholars are agreed concerning the virtuousness of giving preference to others with relation to food and things like that, from the worldly matters and things that the heart desires. As for matters of nearness to Allah; the best is not giving preference to others in them because the rights involved in them are of Allah the Exalted.” See also, hadeeth no. 102
741	Authentic	The narration shows some difference between Jaaizah: what we give the guest on his arrival, of warm reception including food, drink and other things he may need to settle down from the difficulties of journeying, and Diyaafah: general hospitality shown a guest. While the first is for a day and night, the later lasts for only three days after which the rights of the guests ceases such that whatever the host offers is only supererogatory charity. The author, Imam al-Bukhaaree (الله رحمه ,(due to the difference between Jaaizah and Diyaafah has mentioned them in separate chapters..
742	Authentic	–
743	Authentic	The stage that follows the periods of Jaaizah, Diyaafah and Sadaqah is when the guest becomes a burden to his host! This is prohibited. It is evidence for the weak faith in whoever does that. However, this does not include when the host himself requests the stay or when it is most preponderant to the guest that he is not of any sort of burden to the host. Yet, it is from strong faith to avoid whatever may lead to a sin.
744	Authentic	That is; if the guest likes he should demand for his right of Diyaafah from the host, and if he likes too, he may leave it. The hadeeth is from the clearest evidences for the obligation of Diyaafah for the guest over the host. In another authentic version in Sunan Ibn Maajah, it says, “Entertaining the guest for the first night is an obligation…”
745	Authentic	In the wording collected by Imam at-Tirmidhee (الله رحمه (in his Sunan with an authentic chain, it says, “…if they refuse, such that you have to take it forcibly, then do take it.” That the guest is allowed to take his need for the first night from his guest despite the fact that the property of the Muslim is inviolable emphasizes the fact that it is obligatory upon the host to entertain the guest for the first night.
746	Authentic	Considering the hadeeth in relation to the chapter heading, Imam Al-Albaanee (الله رحمه (said, “This is what is contained in the book basically but it does not conform with the hadeeth because the one who served in it was the (man’s) wife as is clear. So, the correct thing is the title he gave it ‘the Book of Marriage’ in the Saheeh (i.e. Saheeh al-Bukhaaree): Chapter on The Wife’s Serving the Men During the Wedding Feast Herself.” This is more so since the author already gave a title about the man serving the guest in Chapter 310, he may not have repeated the title again here. Allah knows best. That the wife serves the guest during the marriage ceremony is, however, based on the conditions that she is appropriately dressed according to the Sharee’ah and no temptation is feared therefrom.
747	Sound	It highlights: 1. The companion’s concern for the upkeep of their household. See narration no. 234 and Chapter 247. 2. Allah’s mercy over His creatures. He has made turning to Him in repentance a means of cleansing a person’s past sins, no matter how grievous or enormous they may be. 3. Spouses should be patient with each other and show kindness when they correct themselves. The husband, however, requires more patience in dealing with his wives so that he does not ‘break her’. 4. Good deeds are rewarded in manifolds. 5. The point of reference here is Abu Dharr’s getting up to pray after serving the guest.
748	Authentic	Good deeds are of categories as mentioned earlier. As regards charity, from the best of expenses is what one spends on his household. Then, spending on the little children in one’s household until they become autonomous is, certainly, very rewarding and full of blessings. The Prophetﷺ had said, “It is sufficient sin for a man that he abandons his dependents.” (Muslim and others)
749	Authentic	It evinces the excellence of spending on one’s family and the need to do so for the sake of Allah, Alone, seeking to be rewarded by Him. Thus, if a man does such a virtuous deed but for the sake of other than Allah, seeking fame or show-off thereby, he loses the reward for the deed. See hadeeth no. 716.
750	Authentic due to supporting proof without the expression: ‘Use it…’	–
751	Authentic	–
752	Authentic	–
753	Authentic	Imam al-Albaanee (الله رحمه (explained that, “This wording of this hadeeth is an authentic Mutawaatir report (i.e. collected by large number of people in every generation) as is affirmed by the great scholars of hadeeth such as Ibn Abdil-Barr in at-Tamheed (7/128) who then said, ‘It contains evidence that Allah the Mighty and Sublime is above the heavens on the ‘Arsh above the seven heavens as the community (of the scholars of the Ummah) have said. It is from their proofs against the Mu’tazilites and the Jahmites in their opinion that: Allah the Mighty and Sublime is everywhere!’” The Imam – may Allah shower blessings on him – continued that the like of the position of the Jahmites and Mu’tazilites is that of the one that says, “Allah is neither within the universe nor outside of it”! From the points of benefit in the hadeeth is the virtue of waking up for prayer and supplication during the last third part of the night although it is the time that many of the people ‘enjoy’ sleep heedlessly and more so, during the winter.
754	Weak Chain	Shabakah sharakh is the name of a place in Hijāz.
755	Authentic	Imam an-Nawawee – may Allah be pleased with him – explained, “The man’s name was ‘Uyaynah bin Husayn. He had not actually embraced Islam at the time even when he pretended to have accepted Islam. Thus, the Prophetﷺ wanted to expose his true condition so that those who know not his condition are not deceived by what he showed…” See: Tuhfat al-Ahwadhee. However, the Prophetﷺ was cheerful with him to encourage him to truly accept Islam. The statement was intended to describe him and not slander.
756	Authentic	–
757	Sound	The point in the hadeeth in relation to the chapter heading is the Prophet’s narration to the companions –may Allah be pleased with them all. However, when we tell narrations we should be sure that they are true and beneficial to our listeners.
758	Weak	–
759	Authentic	The narration has been reported in two versions: Ahlakuhum as mentioned above, meaning, ‘he is the most wicked of them’, and Ahlakahum; that is, ‘he presents them as if they are ruined when they are not really ruined’. The dispraise for the statement is regarding the one who utters such statements by way of scorning and pluming over the people. As for the one who says that by way of describing the actual condition of the people out of grief over their general weakness in their religion, then it is permissible.
760	Authentic	See hadeeth no. 210. Allah is angered when evil and its people are accorded the respect and honour due to the pious! To do that is itself falsehood and hypocrisy.
761	Authentic Chain	It is authentically collected that one of the pious predecessors, when he is praised would say the above with the increment, “wa-j’alnee khayran minmaa yazunnoon (And make me better than they think).” (Shu’ab al-Eemaan by Al-Bayhaqee). Shaykh Husayn al-‘Awaayisha (hafizahullah) explained, “It shows their humility, not being vain-glorious, recalling their sins and fearing been taken to task about what is said of them. They would hasten to supplication, seeking nearness to Allah in their prayers through asking for forgiveness and not been taken to task. They also have hope in Allah to make them better than they are considered.” See hadeeth no. 333.
762	Authentic	It means that the Prophetﷺ condemned a man for giving information about something that he was not sure about, relating it to others on the basis of allegations and hearsay. One should first check information before relating it to others. In an authentic hadeeth, the Prophetﷺ said, “It is sufficient lie for a man that he tells just whatever he hears.” (Muslim)
763	Authentic due to supporting Proof	So, the one who hears another telling things based on mere hearsays should not use that as basis to curse a believer. He would have, thereby, depended on something baseless to commit a sin worse than the sin of the one who was telling him lies: the sin of killing a Muslim!
764	Authentic Chain	As for the companions’ response to the questions of the Prophetﷺ in many circumstances, ‘Allah and His Messenger know best’, they would say this to affirm belief in Allah’s Knowledge and declare their not knowing at the same time. In the later times, some of the people disliked answering that they don’t know when asked what they really don’t know and resorted to different forms of vague or even deceptive means of giving responses. Such a person may even say a thing doubtfully and ascribe his  doubt, which may be the wrong thing, to Allah’s knowledge! This is odious! The pious predecessors, on the other hand, would say and teach their students to say, ‘I don’t know’ when they don’t know, and doubt is also part of absence of knowledge. However, “if he intends by his saying, ‘Allah knows it’, that Allah’s knowledge encompasses that thing in its actual form in that circumstance, then he has said the truth.” See Fadlullaah is-Samad (2/583)
765	Weak Chain	–
766	Authentic Chain	–
767	Authentic Chain	–
768	Authentic Chain	Abu Raja, Milhan bin ‘Imran al-‘Utareedee accepted Islam during the lifetime of the Prophetﷺ even though he did not meet him. He was a noble scholar, well-grounded in the science of reading the Qur’an and blessed with long life. Concerning his response to the man, Imam al-Albaanee (الله رحمه (explained, “This narration from him points to his nobility and knowledge and his sagacity. For it is not possible that the Garden is ‘the abiding abode of His Mercy’ since it (i.e. His Mercy) is one of His Attributes while the Garden is one of Allah’s creatures although the believers’ dwelling in it (i.e. the Garden) is out of His Mercy…”
769	Authentic	Allah causes day and night, he sends them and could withdraw them when and how He Wills: He has power over all things. So when a person is afflicted with anything, he should not curse the time, thinking that it brought him the affliction. Imam Ibn Qayyim al-Jawziyyah (الله رحمه (warned, “The person who curses time is basically between one of two things: he is either cursing Allah or joining partners with Him. If he believes that the time does a thing along with Allah he is a polytheist, and if he believes that Allah alone did that and he is cursing whoever did it, then he has cursed Allah.” See Mawsoo’at al-Manaahee ash-Shar’iyyah (1/76). The one who is afflicted should rather patiently turn to Allah in supplication and properly consider his own actions and act rightly.
770	Authentic	Arabs used the word “Karm” (generosity) for grape-vines because they thought that a man is more generous when he is drunk. Islam prohibited the use of that term, lest Shaytān tempts someone to the vice itself. The Muslim’s heart is the fountain of piety, light, guidance and as such, he is ennobled to be given the ascription, Karm.
771	Weak	–
772	Authentic	The Prophetﷺ out of concern for the man told him to ride the animal. But the man retorted that it was for sacrifice, thinking that the Prophetﷺ did not know that it was for sacrifice, and which in his thought should not be ridden. But the Prophetﷺ knew that it was for sacrifice because it was marked for sacrifice and so, he repeatedly encouraged him to ride it, and so, he chided him by way of discipline.
773	Authentic Chain	Perhaps the companion (radiya Allahu anhuma) intended that it is not obligatory to make ablution after eating meat, intending by that, the kinds of meat which when taken do not require ablution. Otherwise, it is obligatory to perform ablution when one eats camel meat – as in the hadeeth of Baraa bin ‘Aazib in Sunan Ibn Maajah -, and recommended if one eats whatever is cooked over fire (and meat is cooked before been taken) – as in the hadeeth of Abu Hurayrah collected by Muslim and others. Wayhak or Waylak as in other wordings of the hadeeth translated as “Woe to You!” is an expression of caution to a person who is groundlessly getting into an error
774	Authentic	1. In another report collected by Imam al-Bukhaaree in his Saheeh, it says, the man said to the Prophetﷺ,“This division was not done for the sake of Allah!” And the Prophetﷺ replied that, “Woe to you! Am I not the most deserving of the people of the earth to be fearfully conscious of Allah?!” (Muslim). “Who then will obey Allah if I disobey Him? Should I be entrusted with the people of the earth and you will not trust me?!” (Muslim).  It is also reported that in the Prophet’s response to Umar’s request to chop off the man’s head, heﷺ said, “I seek refuge with Allah! Let not the people say that I kill my companions.” (Muslim). Similarly, Khaalid bin Waleed  asked for permission to decapitate the man but the Prophetﷺ said to him, “No, perhaps he prays” to which Khaalid replied, “Many pray but say what is not in their hearts!” The Prophetﷺ then remarked, “I have not been ordered to quest for the hearts of people nor lay bare their stomach!” (Muslim). 2. Their reading of the Qur’an will not go beyond their throats because apart from the reading, they would neither ponder about its message nor follow its injunctions. So their reading does not leave any effect on their religion; their entering into Islam is just like their leaving it: It never got to their hearts! 3. It is also reported that the man’s name is Dhu Khuwaysirah at-Tameemee who later became one of the heads of the misguided Khawaarij sect that declared the companions of Allah’s Messenger including Alee, Ibn Abbass and others as disbelievers! He was reported to have been killed during the battle of Nahrawaan when he fought against Alee and the rest of the companions and their students (radiya Allahu anhum). 4. The point of reference in this hadeeth in relation to the chapter heading is the Prophet’s statement, ‘Waylak’.
775	Authentic	The hadeeth contains evidence for, amongst others, that: 1. The Muslim should not be buried with the non-Muslims in the grave. The graveyards of the Muslims and the non-Muslims should be different! 2. It is obligatory to remove one’s shoes in a graveyard.
776	Authentic Chain	–
777	Authentic	Hafidh Ibn Hajar al-Asqalaanee said, “it could also mean  competing with each other in beautifying and decorating (houses) or something more encompassing. Many of such have been seen and it is even on the increase.” This was in his time, about 600 years ago. Today, the increase is significant and rapid. Some of the people even seek loans from Riba-based institutions and acquire wealth from other prohibited sources for this purpose! Allah alone grants success
778	Authentic	The phrase, ‘Wa Abeek!’ (by your father) is the point of reference in the hadeeth. However, the same phrase is the part of the hadeeth that is inauthentic. See Silsilat al-Ahaadeeth id-Da’eefah (4992). Yet, it is reported in Saheeh Muslim that the Prophetﷺ said to a man who had asked him about the pillars of Islam and promised to stick to them that, “he will be successful, by his father, and he will enter the garden, by his father, if he is true to his words.” Thus, it is used as evidence that it is permissible to swear by one’s father. However, this deduction is contradicted by the authentic and widely reported sayings of the Prophetﷺ that prohibit swearing by other than Allah the Exalted. This apparent conflict is resolved on the fact that swearing by a person’s father as was the custom of the people before Islam, was initially allowed and later, it became prohibited. The evidence for the abrogation of the allowance is contained in the authentic hadeeth of Ibn Umar (radiya Allahu anhuma) who reported that, “The Messenger of Allahﷺ said, ‘Whoever wants to swear should only swear by Allah’. But the people of Quraysh used to swear by their fathers. So heﷺ said, ‘Do not swear by your fathers!’” (Ahmad). This is also the conclusion of Hafidh Ibn Hajar al-Asqalaanee (الله رحمه (in Fath al-Baaree (1/444 [Darussallam]) and Shaykh Saleem bin ‘Eid al-Hilaalee (hafizahullah) in Mawsoo’at alManaahee ash-Shar’iyyah (1/64).
779	Authentic Chain	It emphasizes the basic fact that whether a person is decent and simple while asking or resorts to unnecessary flattery of his brother, he cannot get more than what is decreed for him. See narrations on Chapter 153.
780	Authentic	Perhaps, the narration in relation to the chapter heading seeks to also emphasize preordainment: that enduring the pains of journey to meet a need does not really mean that the need will be fulfilled.
781	Weak	–
782	Weak	–
783	Authentic	After citing narrations with similar meanings, Imam AlAlbaanee (الله رحمه (explained, “These hadeeths contain that a man’s statement to another, ‘whatever Allah wills and you will’, is counted as from Shirk  (joining associates with Allah) in the Sharee’ah. It is from the Shirk in expressions because it gives an impression that the will of the slave is of the same level with the Will of the Lord – Glorious is He, the Exalted – due to the connection that is made between the two.” See Sharh Saheeh al-Adab alMufrad (2/477)
784	Sound Chain	Shaytan does not leave anyone; he declared enmity against Adam (alayhis-salam) and his progeny and so, he keeps trying to mislead them in every form possible. We seek Allah’s protection from the evils of the accursed Shaytan. The narration evinces that getting busy with singing, and worst still, music, is from the deceptions of the Shaytan.
785	Weak	–
786	Authentic Chain	The verse prohibits engaging oneself with any worthless thing including music and singing. When Abdullah bin Mas’ud  was asked the meaning of the verse, he said, “It is singing, by the One beside Whom none is worthy of worship!” He reapeated it thrice. (Tafseer at-Tabaree).
787	Sound	The mention of idle talk as evil is the point of reference in the hadeeth here. The pious predecessors consider singing and music as mojor examples of idle talk.
788	Weak Chain	–
789	Authentic	Oratory does not essentially mean knowledge. The narration dispraises speaking without knowledge, begging, stingyness and following the desires, and exhorts towards being of good thoughts and character.
790	Authentic	–
791	Sound	The hadeeth does not mean that prophethood can be acquired or that the person with good thoughts and character has aspects of prophethood. It rather demonstrates the importance of being of good thoughts and refined in behaviour. Allah the Exalted selected the prophets and ended prophethood with His Messenger, Muhammadﷺ. In another version, it says: “…make up a seventieth portion of prophethood.”
792	Authentic	Sometimes he – peace and blessings be upon him – would imitate poetry of one line or even lesser which did not include sinful words nor agitate towards or praise sins or sinful people. As eloquent as the Prophetﷺ was, he did not use to compose poems even though some of the people took aspects of his expressions, albeit wrongly, for lines of poetry.
793	Authentic due to supporting proof	That is, it used to be cited by a prophet, meaning, the Messenger of Allahﷺ
794	Weak	–
795	Authentic	Allah causes day and night, he sends them and could withdraw them when and how He Wills: He has power over all things. So when a person is afflicted with anything, he should not curse the time, thinking that it brought him the affliction. Imam Ibn Qayyim al-Jawziyyah (الله رحمه (warned, “The person who curses time is basically between one of two things: he is either cursing Allah or joining partners with Him. If he believes that the time does a thing along with Allah he is a polytheist, and if he believes that Allah alone did that and he is cursing whoever did it, then he has cursed Allah.” See Mawsoo’at al-Manaahee ash-Shar’iyyah (1/76). The one who is afflicted should rather patiently turn to Allah in supplication and properly consider his own actions and act rightly.
796	–	Similar to No. 772, from Abū Hurayra, with a different isnād.
797	Weak Chain	–
798	Authentic Chain	–
799	Authentic	One could benefit from other peoples in the matters that conform to Islam – not contradicting it – including poetry, history, science and technology. In another version, no. 869, the Prophetﷺ said, “He (that poet) almost became a Muslim.”
800	Authentic	The hadeeth is evidence for the permissibility of observing supererogatory prayers while sitting when one is inactive even though one is able to stand up. Imam an-Nawawee (الله رحمه (had cited a consensus of the scholars on that. As regards the chapter heading, the hadeeth evinces that if one could speak of another person as being inactive, that he could say that about himself is with a greater reason.
801	Authentic	When the slave raises up his hand in supplication out of humility, seeking his needs from the Creator of the Heavens and the Earth,  full of hope in Him to grant his requests, he finds that his supplications are granted, for Allah is Merciful, He Hears and Responds.
802	Weak Chain	–
803	Authentic	The hadeeth emphasizes the importance of Tawheed and Eemaan and warns against Shirk, joining partners with Allah. The Prophet’s question to Jibreel, “Even if he commits adultery and steals?” points to the gravity of stealing and adultery. The keynote from the hadeeth vis-a-vis the chapter heading is the companion’s response to the Prophetﷺ, “Ana Fidauka, May I be your ransom.” In another version of the same hadeeth, it  says, “Ja’alaniya Allahu fidaa-aka, May Allah make me your ransom.” Based on this hadeeth and others in its meaning, Imam at-Tabaraanee (رحمه الله (said, “These narrations point to the permissibility of making that statement.”
804	Authentic	The hadeeth highlights the virtues of Sa’d bin Abee Waqqas , and the permissibility of saying: “May my father and mother be ransomed for you” even if they have both passed away. As regards the Prophetﷺ having made this statement to Sa’d bin Abee Waqqas alone, another report is authentically collected by Imam al-Bukhaaree in his Saheeh from Alee bin Abee Talib  with the same meaning. However, Abdullah bin az-Zubayr (radiya Allahu anhuma) reported that the Prophetﷺ made the same statement to Zubayr bin al-‘Awwaam  during the battle of the Trench as collected also by Imam al-Bukhaaree in his Saheeh. Hafidh Ibn Hajar (الله رحمه (explained that, “Perhaps Alee  did not know that, or he only intended a restriction (for Sa’d) to the day of Uhud – Allah knows best.”
805	Authentic	Here, the Prophetﷺ likened the beauty and splendour of the companion to the sound from instruments. The expression cited here seeks the person as the ransom and not his father and mother as in others in this chapter. Perhaps that shows that if it is allowed to say that regarding oneslf, then it is allowed regarding one’s parents. Allah knows Best.
806	Weak Chain	–
807	Authentic due to supporting proof	This was on the occasion of the revelation of the order for veiling. The expression, my son, demonstrates the Prophet’s kindheartedness towards the young while he implemented the order of his Lord the Most High.
808	Authentic	–
809	Authentic	Both expressions have the same meaning but the first one has other meanings as well, e.g. ‘I have become wicked’. As for Laqisat nafsī it only means ‘I have been overcome by nausea because of a full stomach’. This is why the Prophetﷺ recommended the second expression which has no unpleasant connotations.
810	–	As No. 809, from Sahl b. Hunayf with a different isnād
811	Authentic	The following could be deduced from the hadeeth: 1. In Arabia a person is usually called by his kunya as a sign of respect. The practice was affirmed in Islam afterwards such that the Prophetﷺ even gave kunyas to children. 2. It is encouraged, or even obligatory to change names and kunyas that back sin and sinful people. 3. It is allowed to take one’s kunya from the name of one’s oldest child. 4. The narration is a masterpiece for lessons on speech, dialogue, persuasion, leadership and influence.
812	Weak	–
813	Weak	However, that he “…forgot which night…” to the end of the hadeeth is authentic from other narrations regarding the Laylat al-Qadr (Night of Power).
814	Authentic	1. Allah the Mighty and Exalted created man and jinn for His worship; so He loves everything that shows the servant’s praise and worship of Him. 2. At all times, people sow what they will reap either in this world or in the hereafter, as the word al-Haarith depicts. Likewise, they all have the zeal for various achievements as the name, Hammaam shows. So they are both truthful names. 3. Harb (war) and Murrah (bitter) are names intrinsically displeasing! 4. Although it is permissible from other authentic narrations to name our children by the names of the Prophets (see narrations in Chapter 371); the first phrase here, “Name yourselves with the names of the Prophets”, is weak and should therefore not be ascribed to the Prophetﷺ like an authentic statement from him.
815	Authentic	The scholars have viewed differently about the permissibility of taking a Kunya after that of the Prophetﷺ. One of the views is that taking the Kunya, Abu al-Qasim, is only prohibited for the one whose name is Muhammad based on the weak hadeeth that the Prophetﷺ said, “Whoever takes after my name should not take my Kunya…” However, this position is clearly weak due to the weakness of the hadeeth upon which it is based. Others hold that it was only prohibited during the lifetime of the Prophetﷺ in order to avoid mix-up based on the hadeeth of Anas bin Malik (hadeeth no. 837); and that it became allowed after his death. The third opinion – and which is the correct position, Allah willing – is that it is generally prohibited to take the Kunya, Abu al-Qasim, whether during the lifetime of the Prophetﷺ or after him or whether the person is also named Muhammad or not. This is because the Prophetﷺ stated the reason for the prohibition: “I am Abu’l-Qāsim. Allah gives and I distribute” (hadeeth no. 844), and this is a status that is not conferred on anyone during his lifetime  nor after him. Thus, no one should also bear the kunya. Also, if it were allowed in his time and after himﷺ, it would not have been necessary for Alee  to ask for permission to give his son the kunya, Abu al-Qasim. And Alee’s statement, “…and it became allowed for me…” as collected authentically by Imam At-Tirmidhee in his Sunan will be meaningless. As such, Imam Ibn Qayyim al-Jawziyyah (الله رحمه (concluded that, “The correct thing is that to name after his name is allowed but to take his kunya is prohibited and the prohibition is worse during his lifetime, and to combine them (i.e. his name and kunya) is also prohibited.”
816	Authentic	This is one of the ahaadeeth that proves that a person should change his name if the name is one that is prohibited or disliked in the Sharee’ah. It also proves that the name could be changed by the one in authority such as the judge or the like over his subordinate. See hadeeth no. 820 to 826.
817	Authentic	The Prohibition indicated here includes all names that have the same meaning; such as Shaahaan Shah (Shah is the title of Persian kings in the past) and the like
818	Authentic	Some of the deviant sects such as the Kharijites reject Intercession. In a similar report in Saheeh Muslim, Jabir bin Abdullah alAnsaaree  explained the questions they raised from the verses they cited and pointed to evidences that affirm Intercession. The point of reference in this report here is the companion’s reffering to Talq as Tulayq.
819	Weak	–
820	Authentic	–
821	Authentic	–
822	Weak Chain	–
823	Weak	–
824	Weak Chain	–
825	Sound	–
826	Authentic	Imam an-Nawawee (الله رحمه (explained. “The scholars say that it (i.e. this hadeeth) is information that the people of Quraysh will all accept Islam and no one will apostasize among them as others did after himﷺ from those who were fought, captured and slain. It does not mean that they will never be captured and slain unlawfully for what happened to the people of Quraysh (of unlawful capture and slay), thereafter is well-known. Allah knows Best.”
827	Authentic	The hadeeth contains points of benefit including: 1. The virtue of ‘A’aisha (radiya Allahu anha); greetings of Salam were extended to her by angel Jibreel (u). 2. The correct word to employ to convey a persons greeting of Salam to the other is: ‘Fulan, yaqrau ‘alayka as-salam’ (So-and-  so extends the greetings of Salam to you). 3. The person to whom the greeting of Salam is conveyed returns the greeting using the secong person singular: wa alayhi as-Salam. 4. The permissibility of calling a person in a shortened form of his name.
828	Weak Chain	–
829	Authentic	Al-Khasāsiyya was the grandmother of Bashīr. The point in this hadeeth vis-à-vis the chapter heading is that the Prophetﷺ changed his name from Zahm to Basheer. See hadeeth no. 775.
830	Authentic	–
831	Authentic	–
832	Strange	–
833	Authentic	–
834	Authentic	1. Samurah bin Jundub  reported in the hadeeth collected by Imam Muslim in his Saheeh that the Prophetﷺ said, “Do not name your servant Yasar (wealth), nor Rabah (profit), nor Najeeh (saved), nor Aflah  (most fortunate)…” Thus, while Jabir knew and reported the Prophet’s wish to forbid the names, Samurah was aware of the Prophet’s prohibition of the names, and so, he reported it. 2. Some of the scholars including Imam atTabaree, an-Nawawee and Al-Albaanee (rahimahumullah) have, based on other narrations, such as the hadeeth of Rabaah below, mentioned that the names are actually only discouraged and not absolutely prohibited. 3. Imam Ibn Qayyim al-Jawziyyah (الله رحمه (went on that, “It (i.e. the dislike) includes names in the meaning of these, such as Mubaarak (blessed), Muflih (successful), Khayr (good), Suroor (joy), Ni’mah (favour) and others like that. (This is) because the reasons for the Prophet’s discouragement of those four are also contained in them. It could be said, ‘Is Khayr (good) with you?’ ‘Is Suroor (joy) with you?’ ‘Is Ni’mah (favour) with you?’ and he says, ‘No’ and the heart becomes disturbed as a result…” 4. Some of the pious predecessors – may Allah shower blessings on them – might have borne any of these names being unaware of the narrations that show discouragement for it. Allah knows Best,
835	Sound	These are from the narrations that show that the prohibition mentioned in the hadeeth of Samurah bin Jundab  only imply discouragement. Allah Knows Best
836	Authentic	–
837	Authentic	1. Basically, the orders of the Messengerﷺ have a ruling of obligation. However, the command to name ourselves with his name, Muhammad here, implies that it is allowed to call ourselves by that name; otherwise, it will be obligatory for every Muslim to be called Muhammad which is known to be incorrect by consensus. The fact that he – peace and blessings be upon him – named children with other than Muhammad is also evidence here that the other implies allowance and encouragement. 2. The Prophet, Muhammadﷺ, is the leader of Allah’s prophets and messengers. Therefore, if it is allowed to call ourselves with his name, then  the permissibility of naming ourselves after the name of other prophets – peace and blessings be upon them all – is with a greater reason. 3. As for the prohibition of taking his kunya, it is generally prohibited. See comment on hadeeth no. 815.
838	Authentic	–
839	Authentic	–
840	Authentic	–
841	Authentic	The scholars of genealogy have mentioned that the descendants of Hazn were known for coarseness in their character. The narration evinces  the fact that people are influenced by the name they call themselves. We seek Allah’s protection from crude character.
842	Authentic	This hadeeth contains the major reason for the prohibition of the use of the kunya, Abu al-Qasim. Since no one can be given that status, then no one is allowed to take the kunya whether during the lifetime of the Prophetﷺ or after him. See comment on hadeeth no. 815.
843	Authentic	–
844	Authentic	The scholars have viewed differently about the permissibility of taking a Kunya after that of the Prophetﷺ. One of the views is that taking the Kunya, Abu al-Qasim, is only prohibited for the one whose name is Muhammad based on the weak hadeeth that the Prophetﷺ said, “Whoever takes after my name should not take my Kunya…” However, this position is clearly weak due to the weakness of the hadeeth upon which it is based. Others hold that it was only prohibited during the lifetime of the Prophetﷺ in order to avoid mix-up based on the hadeeth of Anas bin Malik (hadeeth no. 837); and that it became allowed after his death. The third opinion – and which is the correct position, Allah willing – is that it is generally prohibited to take the Kunya, Abu al-Qasim, whether during the lifetime of the Prophetﷺ or after him or whether the person is also named Muhammad or not. This is because the Prophetﷺ stated the reason for the prohibition: “I am Abu’l-Qāsim. Allah gives and I distribute” (hadeeth no. 844), and this is a status that is not conferred on anyone during his lifetime  nor after him. Thus, no one should also bear the kunya. Also, if it were allowed in his time and after himﷺ, it would not have been necessary for Alee  to ask for permission to give his son the kunya, Abu al-Qasim. And Alee’s statement, “…and it became allowed for me…” as collected authentically by Imam At-Tirmidhee in his Sunan will be meaningless. As such, Imam Ibn Qayyim al-Jawziyyah (الله رحمه (concluded that, “The correct thing is that to name after his name is allowed but to take his kunya is prohibited and the prohibition is worse during his lifetime, and to combine them (i.e. his name and kunya) is also  prohibited.”
845	Authentic	As No. 837, with a different isnād.
846	Authentic	The point of reference in relation to the chapter heading is the reference to Ibn Ubayy bin Salul as Abu Hubab at the time he was a declared polytheist. However, the man added deception of the Muslims to polytheism when he announced Islam while actually harbouring bitter hatred for it! He became known as the leader of the hypocrites!
847	Authentic	The hadeeth teaches among others, that: 1. The prohibition of much mixing with people is restricted to those from whom harm is feared. 2. A child and more so, an adult could have a Kunya, for the Prophetﷺ called the boy by a Kunya, Abu ‘Umayr. 3. It is encouraged that children are allowed to play and even provided playthings as long it is permissible to play with such things. 4. One should relate with people according to their intelligence. 5. It is encouraged to joke with children within the limits of the Sharee’ah.
848	Authentic Chain	Since it is permissible from the hadeeth of Anas bin Malik and his brother Abu ‘Umayr (radiya Allahu anhuma) for a child to take a kunya, then its allowance for someone more elderly is with a greater reason even if such has not had a child. This point is further proven in these narrations from the pious predecessors.
849	Authentic Chain	–
850	Authentic without the expression: ‘you give…’	The hadeeth is authentic without the expression, “…you give your wives kunyas.” Imam Al-Albaanee (الله رحمه (said, “It is a strange increment.”
851	Authentic	: The allowance of taking kunya for women – as could be deduced already from the narrations regarding children and men – is emphasized in these narrations. The practice is a well-known one among the Muslims – generation after generation
852	Authentic	1. Hafidh Ibn Hajar (الله رحمه (said, “It contains evidence of a person taking more than one kunya and giving a laqab (nickname) in the form of a kunya and from the condition of a person.” 2. It also shows the high moral standards of the Prophetﷺ. He looked for Alee  in order to please him despite the status of messengership and his love for his daughter. Rather than blame him for being angry with his daughter, the Prophetﷺ even dusted off his back and gave him a nickname which became so beloved to him.
853	Authentic Chain	Placing this hadeeth under this chapter heading demonstrates that Imam Al-Bukhaaree (الله رحمه (deduced from it that one should walk behind noble people rather than by their sides by way of showing respect to them. The narration of Abu Hurayrah  in narration no. 44 lends credence to this point.
854	Authentic Chain	Perhaps this narration should be under the previous chapter because it talks about the manner of walking with superiors. Allah knows Best.
855	Authentic Chain	–
856	Weak Chain	–
857	Authentic	Shaykh Husayn al-‘Awaayisha (hafizahullah) explained that, “this is when one is constrained to do that to put off lies. But if their is no need or dire necessity, then no (it is not permissible)… Its connection with the chapter heading is that poetry involves allusions which prevent lying.”
858	Authentic	That is, not all forms of poetry is vain and evil; some poems involve things that affirm the truth and exhort towards good deeds. Likewise speech, it is lawful when it contains good and unlawful when it contains vain and evil things. See hadeeth no. 792 and 865.
859	Sound	The Prophetﷺ approved of poetry that praises Allah the Mighty and Sublime since such is from wisdom.
860	Authentic	Shaykh Husayn al-‘Awaayisha (hafizahullah) explains, “The meaning is that, when poetry becomes dominating on him, engrossing him so much that he gets busy away from the Qur’an and other sciences of the  Sharee’ah and the remembrance of Allah the Exalted. Then, this is prohibited, no matter the kind of poetry it is. But if the Qur’an and hadeeth and other sciences of the Sharee’ah are the predominant, then there is no harm in memorizing some poetry alongside since his bowels would not have been filled with poetry.” Imam Muhammad al-Ameen ash-Shinqeetee (الله رحمه ( gave a similar explanation of the hadeeth.
861	Authentic	–
862	Authentic	To criticize disbelief and its people is certainly wise and praiseworthy when it is done within the limits of the Sharee’ah. Similarly, the hadeeth is evidence that it is not allowed to compose satires that bring the noble and pious to disrepute. This is certainly not wise!
863	Authentic	The hadeeth shows the virtue of Hassan bin Thabit , and exhorts towards defending one’s brother behind him when someone speaks of him inapprioprately and mentioning his praises in such circumstance especially his zeal to spread the truth and refute falsehood.
864	Authentic	–
865	Authentic due to supporting proof	–
866	Authentic	It shows the great zeal with which Aa’isha (radiya Allahu anhaa) acquired knowledge. Apart from being amongst those who reported majority of the Sunnah including the Qur’an and the explanation of its verses and the legal deductions from both, she also learnt poetry diffrenciating the good of it from its evil. ‘Urwah bin Zubayr (الله رحمه (was one the greatest scholars among the students of the companions; he said, “I had been in Aa’isha’s company; I did not find anyone more knowledgeable about a verse revealed or an obligation or a recommendation or poem, or who recited it more or that was more knowledgeable about the history of the period of Ignorance or genealogy or in this or that or about the rulings or medicine than she was.” Imam Adh-Dhahabee (الله رحمه (summed it up: “I do not know (of any woman) in the Ummah of Muhammadﷺ, infact, of all women generally, who is more knowledgeable than her.”
867	–	Sometimes he – peace and blessings be upon him – would imitate poetry of one line or even lesser which did not include sinful words nor agitate towards or praise sins or sinful people. As eloquent as the Prophetﷺ was, he did not use to compose poems even though some of the people took aspects of his expressions, albeit wrongly, for lines of poetry.
868	–	Similar to No. 861, with a different isnād.
869	Authentic	One could benefit from other peoples in the matters that conform to Islam – not contradicting it – including poetry, history, science and technology. In another version, no. 869, the Prophetﷺ said, “He (that poet) almost became a Muslim.”
870	–	As No. 860, from Ibn ‘Umar, with a different isnād.
871	–	See comments on the narrations in Chapter 381.
872	Authentic	Magical spells make the victim perceive evil as good and viceversa. Likewise, listeners to powerful and articulate speech may get busy contemplating the articulation and eloquence and get swayed to accept falsehood as truth and vice-versa. Therefore, such use of eloquence is prohibited as magic is completely prohibited.
873	Weak	–
874	Authentic	–
875	Authentic	Here the Prophetﷺ exhorted being calm and factual in our speeches avoiding unnecessary artificiality and sweet-talking. Shaytan would deceive such speakers to tell lies, speak irrelevances and even speak the truth for pride and popularity. The Prophetﷺ had said in an authentic hadeeth that, “The best speech is that which is brief and direct.” Read the next narration.
876	Authentic Chain	–
877	Sound Chain	This unnecessary aritificiality and tattling which the Prophetﷺ prohibited in this hadeeth forms the order of the day in many Friday and ‘Eid sermons people deliver today!
878	Authentic	The point of reference in the hadeeth in relation to the chapter topic is the Prophet’s saying, “…I wish…”. In another version of the same hadeeth collected by Imam Muslim in his Saheeh, “the Messenger of Allahﷺ then prayed for him…”. From the lessons in this narration is that the people should protect their leader and that such does not contradict reliance on Allah the Exalted.
879	Authentic	It is deduced from this narration that one could name a riding animal and borrow a ride from a friend or associate. The horse was likened to a sea in its race. It was also reported that al-Mandub, was hitherto sluggish in its movement but became unequalled in its speed and smooth movement afterwards.
880	Authentic Chain	The companions y were very keen on imparting knowledge to their children and others. They would correct them when they err in the way the Arabic language is customarily spoken, and discipline them as apprioprate.
881	Weak Chain	–
882	Authentic	The point in this hadeeth here is the Prophet’s saying: “laysoo bi shay-in” i.e. what they say is not true or that they are not upon the truth. From the lessons in this hadeeth is that students should not hesitate to seek clarification from the teacher about difficult areas in their studies. In an authentic hadeeth collected by Imam Ahmad and others, the Prophetﷺ warned, “Whosoever approaches a fortune-teller and believes what he says has disbelieved in what was revealed to Muhammad.”
883	Authentic	See comment on hadeeth no. 264 and 884.
884	Authentic in the Mawqoof form	Generally a person would hear things some of which will be true and some, of course, will be lies. So when a person tells just whatever  he hears, he would transmit something that is not true becoming one of the liars knowingly or unknowingly. In indirect allusions however, the speaker would disguise his expressions such that the listener may understand other than what the speaker intended. For example, the Prophet’s statement to ‘Anjasha: “Be gentle when you are driving glass vessels!” (no. 264 and 883) could be understood by the women to mean that they should be driven gently while it was an allusion to ‘Anjasha that the women could easily be put to trial through his sonorous voice.
885	Authentic in the Mawqoof form	Shaykh Husayn al-‘Awaayisha (hafizahullah) explained that, “this is when one is constrained to do that to put off lies. But if their is no need or dire necessity, then no (it is not permissible)… Its connection with the chapter heading is that poetry involves allusions which prevent lying.”
886	Authentic Chain	–
887	Weak Chain	–
888	Weak	–
889	Authentic Chain	This would include one’s wives, parents, servants, neighbours, superiors in offices, workers, in-laws and so on. Since one may not disconnect ties with these people easily, due contemplation would suggest strongly that one deals with them in a good manner until Allah the Exalted brings relief.
890	Authentic	Allah’s favors on His servants are limitless; just guiding somebody to a place is rewarded with the equivalent of the reward of the one who frees a slave! The hadeeth encourages giving gifts and helping people to locate their destinations. Conversely, it prohibits misleading people. See narration no. 892
891	Authentic	Imam Nawawee (الله رحمه (said, “That is, it has the ruling of sadaqah in terms of reward.” This contains evidence that every good deed one performs or says is written down for him as sadaqah.
892	Sound and Authentic	It shows how odious and wicked this action is such that it brings its perpetrator no less than the wrath of the Most Merciful! We seek Allah’s refuge from His curse.
893	Weak	–
894	Authentic	–
895	Authentic	This report is the concluding part of the hadeeth that precedes it and contains the point of reference vis-à-vis the chapter heading. It strongly condemns aggression and severing the ties of kinship. See comment on hadeeth no. 29.
896	Authentic	Yoosuf combined the nobility of messengership, knowledge, handsomeness, modesty, good character, fairness and leadership – peace be upon him –. Lut (alayhis-Salam) wished that he could seek refuge in some strong family background by way of seeking a means. Otherwise, he had his refuge with Allah the Mighty and Sublime; he – peace and blessings be upon him – had said: “My Lord, Give me victory of the people who are mischiefmakers”. (Q 29: 30). The point here is the supplication of the Prophetﷺ for his brother, Lut – peace be upon him.
897	Sound	1) The hadeeth orders maintaining ties with the near relatives without restricting it to the Muslims among them alone. The Prophetﷺ would quickly act upon the instructions of the Qur’aan and give admonitions employing methods that depicted the importance of what he said. (2) The hadeeth forms evidence that the Muslim could still relate himself to his fathers: grand-fathers, great grand-fathers and further above, whether they were Muslims or not for the verse reffered to some of the non-Muslim grand parents of the Messengerﷺ and mentioned them as his near relatives. (3) Everyone is enjoined to hasten towards acting upon good deeds and not depend on nor take pride in family ties. Connecting family ties is emphasized in the hadeeth.
898	Authentic Chain	That is, acting upon the meaning of this verse, no one will say to another person, ‘I am nobler than you’ since the verse will hold him back from that. Unfortunately, many of the people are soaked in arrogance over their lineage. And Ibn Abbass – may Allah be pleased with them both – was from the people with the best lineage.
899	Authentic Chain	–
900	Authentic	The inclination of the souls towards each other is a function of their dispositions towards good or evil as the case may be. So, when their intrinsic dispositions are alike they incline towards each other. Imam Ibn alJawzee (الله رحمه (explains, “It could be deduced from this hadeeth that if a person finds enstrangement in himself towards the noble and pious, it is necessary that he finds out the reason for that, so that he hastens to remove it and gets purified from the negative attribute.
901	–	As No. 900, from Abū Hurayra, with a different isnād.
902	Authentic	1. ‘The Day of Wild Beast’ refers to the time of trials and tribulations when people will be forced to abandon their herds without any shepherd to the wild beasts. 2. The hadeeth highlights the virtue of the two  great Shaykhs, Abu Bakr and ‘Umar (radiya Allahu anhuma). In another version in Saheeh al-Bukhaaree, it said, “And they were both not present there (at the time).” 3. The point in this hadeeth in relation to the chapter heading is the companions’ statement, Subhaanallah; Glorious is Allah, because they were surprised at the narration.
903	–	. Allah the Mighty and Sublime has absolute knowledge of all things – generally and specifically – ever before (which negates been preceded by Ignorance) and everlastingly (which negates forgetfulness) whether it has to do with His actions or those of His creatures. All these are written down in the Laoh al-Mahfooz (the Preserved Tablet). This definitely  includes where every person will endup – whether in the Fire or the Garden. This clearly refutes the wrong position of the Qadarites that Allah has no knowledge or record of events before they occur! 2. The Prophetﷺ ordered the people to “Act”; that is, carry out Allah’s commands and abstain from His prohibitions by way of giving servitude to Him showing that they have will and ability to actually obey or disobey. Thus, it refutes the position of the Jabarites who hold – albeit wrongly – that the servant does not have will or ability and that they carry out acts of obedience and disobedience under coercion! Every mentally balanced person knows the difference between the actions they perform out of their own volitions and those they perform out of coercion.
904	Weak	Imam Al-Albaanee (الله رحمه (explains, “The mother of Usayd is an unknown reporter; but the hadeeth is authentically reported in Mutawaatir form with the word: ‘Whoever deliberately ascribes any falsehood to me should find his place in the Fire.’
905	Authentic	The Prophetﷺ prohibited Khazf, hurling stones by placing them between the first finger and the thumb which was common during the time. He – peace and blessings be upon him – gave the reason for the prohibition in the hadeeth: it is of no benefit and very harmful. Therefore, as Imam Ibn Maalik (الله رحمه (puts it, “Everything with the same implications is joined to it (in ruling).”
906	Sound and Authentic	Imam Alee Qaaree (الله رحمه (explained the expression, Min Raoh al-Allah, as ‘from the Mercy of Allah’ and Imam Al-Albaanee (الله رحمه ( affirmed it. However, it may be asked, ‘How could the wind be from Allah’s mercy and yet, it could still bring punishment?’ Dr. Muhammad Luqman asSalafee (hafizahullah) explained that, “If it is punishment for the wrongdoers; then it is mercy for the righteous.” See Chapter 298.
907	Authentic	To believe that rainfall is actually caused and controlled basically by a particular star is disbelief that takes a person out of the fold of Islam. However, if a person makes such a statement believing that rainfall is by the favour and mercy of Allah and that the rising of a particular star is usually a sign of rainfall, then such is not disbelief. The hadeeth exhorts towards watching our statements so that we do not unknowingly make statements of disbelief. We seek Allah’s refuge from disbelief.
908	Authentic	See hadeeth no. 251 and comment on no. 686.
909	Authentic	At-Tiyara is so called because during the days of Ignorance, when a person intends to travel or do something and comes out of his house, he may find some birds (sing. Tayr) flying towards the right – which in their  thoughts was good omen, or to the left – which they held to mean evil omen! So, the Sharee’ah prohibited this superstition. 2. The expression, wamaa minnaa (lit. ‘and there is not any of us’, but translated here as, ‘one who follows it is not one of us’) according to Imam Ibn al-Atheer, “has been reported like that, disconnected, without mentioning the exemption: ‘except that superstition comes over him and disapproval (for superstition) quickly comes to his mind’. However, it is omitted for summary hoping that the listener already understands the intent.” 3. Tiyara is from the aspects of Shirk, joining partners with Allah, because it involves belief that if they followed the implications of the direction of the flight of the birds, it will basically bring them fortune or prevent evil. 4. However, by Allah’s guiding the servant to rely on Him the Exalted, he takes away such superstitious notions.
910	Authentic	At-Tafaa’ul is for example, that a sick person hears been referred to as, ‘Salim (One who is well)’. So he regards it as a good sign of what will happen to him soon. It is connected to Tiyara because they are both notions but is different because it involves having good opinion about Allah, hopeful of His favours.
911	Sound and Authentic	The hadeeth discourages the use of charms, making cauterization and having evil omens. It also shows the favour of Allah upon this Ummah, and the virtue of the companion, ‘Ukasha . However, the point of reference in this hadeeth vis-a-vis the chapter heading is the virtue of not having ill omens.
912	Weak Chain	–
913	Authentic	‘Adwaa (translated as ‘contagion’) is the belief during the times of Ignorance that, for example, a camel infected by scabbies would be kept away from other camels so that the scabbies does not get transmitted to them thinking that the disease can by itself infect. Islam rejected this belief and affirms that sickness and cure are by Allah’s Will and what He ordinarily allows. See hadeeth no. 909 and 910.
914	Authentic due to supporting proof	Hāma is a night bird, usually an owl, said to embody the spirit of the dead calling for vengeance. People in Jāhiliyya used to believe in this but Islam rejected it.
915	Sound due to supporting proofs	–
916	Strange	–
917	Authentic	The Prophetﷺ rejected ill omen in authentic narrations as cited earlier. Here, he also rejected it and mentioned the things about which the people easily and widely opine evil omen. However, as mentioned ealier, heﷺ said, “…Allah removes it through reliance (on Him).” See hadeeth no. 918.
918	Sound
919	Authentic	That is, it is bad since it was leading them to a wrong belief that they began to suffer deprivation because of the new house. Otherwise, Allah alone increases and reduces wealth when He Wills.
920	–	1. Shaykh Husayn al-‘Awaayisha (hafizahullah) explained that Allah loves the sneeze, “because it makes the sneezer vigorous in worship”, and that He dislikes the yawn, “because it weakens the yawner in worship and brings about inadvertence. Thus Satan gladdens at it…” 2. This hadeeth evinces the point that it is an individual obligation upon anyone who hears the sneezer giving thanks to Allah after sneezing to say the supplication, yahdeeka Allahu wa yuslih baalak (may Allah guide you and set your affairs right). This is because, duties we owe our brothers are basically obligatory and while expressing the order to supplicate for him, he – peace and blessings be upon him – emphasized that the duty is “for every Muslim.” 4. It is obligatory for the person that sneezes to also say, Alhamdulillah (Praise be to Allah) and to supplicate for him as mentioned above, depends on his saying Alhamdulillah. See hadeeth no. 921, 923 and 930.
921	Authentic	–
922	Weak Chain	–
923	Authentic	–
924	Authentic	–
925	Authentic	The point of reference in these narrations is that to supplicate for the one who sneezes and says, Alhamdulillah is from the obligations he is owed by everyone who hears him say, Alhamdulillah.
926	Weak	–
927	–	As No. 921, with a different isnād.
928	–	Similar to No. 919, with a different isnād.
929	Authentic	–
930	Authentic	That is, it is bad since it was leading them to a wrong belief that they began to suffer deprivation because of the new house. Otherwise, Allah alone increases and reduces wealth when He Wills
931	Authentic	–
932	Sound	The narrations stress the points raised earlier that the supplication, Yarhamukallaahu (may Allah be merciful to you) should not be said for the one who sneezes and does not say, Alhamdulillah (Praise be to Allah).
933	Authentic Chain	In a related authentic narration from Nafi’ (الله رحمه ,(it says, “A man sneezed near Ibn ‘Umar and said, ‘Alhamdulillah, was-salaat wassalaam ‘ala Rasoolillah (Praise be to Allah, and peace and blessings be upon the messenger of Allah)’. Ibn ‘Umar retorted, ‘I also praise Allah and send His peace and blessings upon the Prophet; but that was not how the messenger of Allahﷺ taught us. He taught us to say, Alhamdulillah ‘alaa kulli haal (Praise be to Allah no matter the circumstance).’” (At-Tirmidhee and others). Thus, Ibn ‘Umar insisted on what the Prophetﷺ had taught rejecting an addition. Imam Ibn ‘Aabideen and Suyootee have also rejected additions to the formula taught by the Prophetﷺ. Therefore, while  commenting on the addition in the narration of Ibn Abbass (no. 929), Imam Al-Albaanee said, “Perhaps Ibn Abbass – may Allah be pleased with them both – did not stick to it. The same thing will be said regarding the addition of Ibn ‘Umar on no. 933: ‘and on you’. You should keep this in mind because what is reported from the Prophet is: ‘Yarhamukallah’ as in the next narration and others. And sticking to the Sunnah is preferred.” Saheeh Adab al-Mufrad (pg. 248).
934	Authentic Chain in the Mawqoof form	–
935	Authentic	1. In another authentically reported hadeeth from Abu Hurayrah , the Prophetﷺ said, “If any one amongst you sneezes, those seated around him should supplicate for him. If he exceeds the third, then he has cold, and the supplication should not be made after the third.”  (Ibn Sunnee and others). Imam at-Tirmidhee also collected an authentic report with the same meaning in his Sunan. So, the supplication could still be said after the second and third sneezing. 2. “If it is asked, ‘since he was ill, he is in greater need to be supplicated for?’ The response is that, ‘It is recommended to supplicate for recovery for him and not do the supplication for the sneezer.’” Sharh Saheeh Adab al-Mufrad (3/64).
936	Weak	–
937	Authentic	–
938	–	As No. 935, with a different isnād
939	Authentic	1. In another authentically reported hadeeth from Abu Hurayrah , the Prophetﷺ said, “If any one amongst you sneezes, those seated around him should supplicate for him. If he exceeds the third, then he has cold, and the supplication should not be made after the third.”  (Ibn Sunnee and others). Imam at-Tirmidhee also collected an authentic report with the same meaning in his Sunan. So, the supplication could still be said after the second and third sneezing. 2. “If it is asked, ‘since he was ill, he is in greater need to be supplicated for?’ The response is that, ‘It is recommended to supplicate for recovery for him and not do the supplication for the sneezer.’” Sharh Saheeh Adab al-Mufrad (3/64).
940	Authentic	The Jews know that the Prophet, Muhammadﷺ is truly the Messenger of Allah even though they reject his message! So during his time they would wish that he prayed Allah’s Mercy for them and so, would pretend to sneeze in his presence. Since he – peace and blessings be upon him – was a mercy to the entire mankind, he supplicated to Allah for them for guidance to Islam and recitification of affairs which are prerequisites for the mercy they wanted him to pray for. It evinces the fact that it is not permissible to say the word, Yarhamukallahu meant for the people of Eemaan to the people of Kufr.
941	Authentic	1. As regards the expression, “while he was in the house of Umm al-Fadl bint Abbass”, our Shaykh, Shaykh Sameer bin Ameen azZuhayree (hafizahullah) said, “that is how it is in the two manuscripts: ‘while he was in the house of Umm al-Fadl bint al-Abbass’. But in Saheeh Muslim (it says): ‘while he was in the house of the daughter of Fadl bin Abbass’.  Imam an-Nawawee said: ‘This was Umm Kulthum, the daughter of Fadl bin Abbass, the wife of Aboo Moosa al-Ash’aree. He married her after Hasan bin Alee’s separation with her and she gave birth for Aboo Moosa who died while still married to her.’” 2. It demonstrates the companion’s adherence to the Sunnah. 3. It evinces the permissibility of saying, Ahsanta, ‘you did well’, to some one who acts rightly. 4. Males are permitted to pray for Allah’s mercy on the female if she sneezes and praises Allah.
942	Authentic	That is, it is bad since it was leading them to a wrong belief that they began to suffer deprivation because of the new house. Otherwise, Allah alone increases and reduces wealth when He Wills.
943	Authentic	The point of reference in relation to the chapter heading is Muadh’s saying, Labbayka, wa sa‘dayka, ‘At your service’, when the Prophetﷺ called him.
944	Authentic	The hadeeth contains the following points of benefit amongst others: 1. It shows the seriousness of sins. 2. The love of the Prophetﷺ and the companions (RA)for one another. They were all glad that Ka’b and the two others were forgiven. 3. We should be satisfied with the apparent disposition of people and not poke around about their intentions. 4. From the ways of congratulating people is to stand up and shake them. 5. Shaykh Saleem bin ‘Eid al-Hilaalee (hafizahullah) gave a commentary of the hadeeth in a separate work titled, Ithaaf as-Saalik bi Fawaaid Hadeeth al-Mukhallifeen min Riwaayati Ka’b bin Maalik in over 300 pages and explained 110 points of benefits from this hadeeth.
945	Authentic	1. Sa’d bin Mu’adh  who was in the Prophet’s mosque recovering from the serious injury he sustained during the Battle of Trench came to meet the Prophetﷺ and the rest of the people in a mosque temporarily set up for the daily obligatory prayers during the sieged on the Jews of Qurayza after their treachery. 2. In another authentic narration of the same hadīth, it says, “Qoomoo ilaa sayyidikum (Stand up to your leader (i.e. Sa’d bin Mu’adh))”; and in another, with the addition, “fa anziloohu (… and help him alight)”. Based on these expressions, Imam al-Albaanee (رحمه الله (averred, “So it appears to me – and Allah knows Best – that the author (may Allah shower blessings on him) actually only intended to relate the meaning of the hadeeth (and not the exact wording) in order to draw attention that it is not connected with a man’s standing up for his brother out of respect as is common place but (he could do that) only to help him come down, for he (Sa’d bin Mua’dh) was ill (at the time). If heﷺ had intended the first meaning, (i.e. standing for a person to show respect), he would have said, ‘Qoomoo li sayyidikum (stand up for the sake of your leader)’ which is not contained in any of the chains of report of the hadeeth.” Therefore, the narration establishes standing up to meet our brother, in order to offer help to him or the like. It could even imply standing up to a person to slap or beat  him. However, to stand up out of respect for him does not have any basis in this hadeeth. Allah knows Best. See hadeeth no. 977 and Silsilat al-Ahaadeeth as-Saheehah (67).
946	Authentic	In other versions of this hadeeth collected by Imam AtTahaawee in Mushkil al-Aathaar and Abu Ya’alaa in his Musnad, the above expression, ‘lam yaqoomoo ilayhi (translated as, ‘they did not stand up to him’), occurs as lam yaqoomoo lahu (they would not stand up because of him). According to Imam Al-Albaanee (الله رحمه” ,(Apparently, this is the correct thing (i.e. that they would not stand up because of him) due to the earlier cited difference between, ‘standing up because of him’ and ‘standing up to him’. While the first is that which is disapproved, the second standing is clearly permissible (since it has to do with helping him fulfill a particular need), regarding even the general people how much more their leaders as is in the hadeeth of Sa’d bin Mu’adh…” In the report of Imam al-Bayhaqee, it says, “lam yataharrakoo (they would not even move)” indicating that what was known to be detested is to stand up because of him because, ‘to stand up to him’ would mean to help him which may even be obligatory and not detested. While stating this report, Imam al-Bayhaqee said, “Abu Abdillah, al-Haafidh (i.e. Imam Hakim) said, ‘I attended the lesson of Abu Muhammad, Abdur-Rahman bin Mirzabaanee al-Khazzaaz – the great scholar of hadeeth of his time – at Hamdan. He came out to us while we were sitting down looking at him. When he drew near us, we all stood up. He forbade and prevented us from that and then said…(he then related the chain of narration up to Anas bin Malik and read this hadeeth).’” Thereafter, Imam al-Albaanee (الله رحمه (said, “There are many of such reports from the pious predecessors such that if compiled, could make a treatise.” These shed light on the fact that what the Prophetﷺ disapproved was standing up because of a person. See hadeeth no. 977.
947	Authentic	: The point of reference in this hadeeth in relation to the chapter heading is the expression, “qaama ilayha (he would stand up to her)”, and it has been mentioned that it differs from ‘standing up because of her’ which is disapproved. The import of his standing up here is similar to that of hadeeth no. 944.
948	Authentic	This hadeeth prohibits standing before a person while he is seated by way of showing reverence to him which was from the ways of the non-Muslims. As such, it also prohibits imitating the non-Muslims regarding things that are basically exclusive to them.
949	Authentic	When the mouth opens due to something which is detested in the Sharee’ah, it becomes a path for Satan who is given the ability to enter the belly of man and move within it as blood moves within the veins. Therefore, it is only noble for one to repress the yawn as much as possible as mentioned earlier, or put his hand over his mouth to prevent the great enemy access into his body.
950	Authentic	–
951	–	As No. 949, with a different isnād.
952	Authentic	1. Imam an-Nawawee (الله رحمه (said, “the scholars are agreed that she is from those relations permanently prohibited in marriage to him – peace and blessings be upon, but differ on how. Ibn Abdil-Barr and others hold that she was one of his foster aunts. Others say she was an aunt to his father or grandfather since Abdul-Muttalib’s mother was from the Najjaar tribe.” 2. Hafidh Ibn Hajar (الله رحمه (explained that, “It does not imply that he had anything on his head. She was only teasing apart the hair of the Messenger of Allahﷺ to soothe him since teasing apart the hair makes one feel relaxed.” 3. He became cheerful when he woke up owing to the dream he had that, a group of people in his Ummah will sail on the sea as kings on    their thrones. This is authentically related in another version in the two Saheehs.
953	Sound due to supporting proof	The narration shows: 1. That the pious predecessors were really concerned, even while dying, about the proper guidance of their children. So, they adjured them among others, to fear Allah, follow the lines of conduct of the Messengerﷺ and shun innovations. 2. That one should avoid whatever lowers the elders before their peers and the young. 3. That it is encouraged to legitimately seek wealth and also expend it prudently. 4. Discouragement for begging. 5. That wailing at the death of a person contradicts the Sunnah. 6. The need to be cautious of about one’s antagonists especially when they are non-Muslims
954	Authentic	The point in this hadeeth in relation to the chapter heading is the permissibility of striking a person’s thigh without any negative intention. As regards the Prophet’s statement in another version of the same hadeeth, (954): “…you will meet amirs who delay the prayer beyong its time”, Imam an-Nawawee (الله رحمه (explains, “That is, its preffered time; not completely beyond its prescribed time. This is because, what is reported from the amirs – both the earlier and later ones – is that they used to delay it beyond its preffered time. No one of them delayed it completely beyond its prescribed time. Therefore, it is pertinent to understand these narrations in the light of what really happened.” The hadeeth also exhorts towards observing the prayers at their preffered times, and avoiding difference and confrontation with the rulers.
955	Authentic	Apart from being evidence for the permissibility of a man’s striking his own thighs when he is astonished, the prophet’s use of this verse as proof against Alee’s response – even though the late-night prayer is not  obligatory, and he only sought to give an excuse for not having stood up up till the time – disproves the view of those who give preordainment as excuse for their laxity in their religious obligations.
956	Authentic	The point of reference is Abu Hurayrah’s striking his forehead with his hand. The hadeeth also highlights: 1. Disaproval for walking in a single sandal or leather socks or socks since it contradicts sedateness. 2. Islam exhorts towards paying serious attention to good manners in every aspect of life. 3. The companions of the Prophet – may Allah be pleased with them all – love and really believe in the Prophetﷺ. So, they report his words with great precision and conviction.
957	Authentic	The point in this hadeeth in relation to the chapter heading is the permissibility of striking a person’s thigh without any negative intention. As regards the Prophet’s statement in another version of the same hadeeth, (954): “…you will meet amirs who delay the prayer beyong its time”, Imam an-Nawawee (الله رحمه (explains, “That is, its preffered time; not completely beyond its prescribed time. This is because, what is reported from the amirs – both the earlier and later ones – is that they used to delay it beyond its preffered time. No one of them delayed it completely beyond its prescribed time. Therefore, it is pertinent to understand these narrations in the light of what really happened.” The hadeeth also exhorts towards observing the prayers at their preffered times, and avoiding difference and confrontation with the rulers.
958	Authentic	The point of reference in the hadeeth vis-à-vis the chapter heading is the expression, “…until he struck him on the back with his hand…” However, it contains other lessons including that: 1. The Dajjal cannot be overpowered by any single person – no matter how pious or powerful – except Nabiyy ‘Eesa – peace be upon him –, as contained in other authentic narrations, after his descent which is from the Major Signs of the Hour. 2. It is prohibited to kill a person without a just cause. Allah the Exalted says: “Do not kill anyone whose killing Allah has forbidden, except for a just cause…” (Q 17 : 33). 3. We should only act based on clear knowledge and not illusions and suppositions. This informed the Prophet’s painstaking effort to verify the person of Ibn Sayyad. 4. The Authority has the responsibility of unraveling mysterious or complicated matters of interest to the general populace. It was widely feared then that Ibn Sayyad was the Dajjal about whose trial and tribulation the Prophets (alayhim as-Salam) have warned their people. 5. The Authority also has the duty of warning the people apprioprately about any impending danger as the Prophetﷺ warned about the coming of Dajjal and even gave additional information because his coming was no doubt in his Ummah. 6. It supports the fact that Allah the Mighty and Sublime has two Eyes.
959	Authentic Chain	Al-Hasan bin Muhammad bin al-Hanafiyyah (الله رحمه (only sought to point out that, the Prophetﷺ perhaps, only used three handfuls  because his hairs were not much and that for those with much hair, they would require more handfuls. However, the companion’s response is evidence that even though the Prophet’s hair was much more and better, which should, based on al-Hasan’s thought, require him to use many handfuls, he – peace and blessings be upon him – sufficed with three handfuls. “It demonstrates what the pious predecessors were upon, of giving evidence with the action of the Prophetﷺ and submitting to it.” Sharh Saheeh al-Adab al-Mufrad (3/101). In this narration also, the allowance of striking one’s hand on the thigh of another person when no evil is intended is established.
960	Authentic	–
961	Authentic	The prophecy mentioned in this hadeeth was one of the miracles of the Prophetﷺ that no one who was alive at that time lived more than a hundred years after that. As to their question it is also an indirect answer, as in another hadīth, ‘whoever dies, his Hour has come’ , means he cannot do anything after that except to stand in front of his Lord so it is no use knowing the actual time of the Hour. See narrations in Chapter 373.
962	Authentic	–
963	Authentic	–
964	Weak	–
965	Authentic	–
966	Authentic	The narration shows the kindheartedness of the companion , and encourages shaking and stroking the head of the young and supplicating for them.
967	Authentic	This hadeeth cites the connection between tenderheartedness and handshake, and encourages handshake. In another authentic narration collected by Imam Aboo Daawood, at-Tirmidhee and others, the Prophetﷺ said, “No two Muslims meet and shake hands except that they are both forgiven before they depart.”
968	Authentic	–
969	Weak	–
970	Authentic	The point of reference in this hadeeth vis-a-vis the chapter heading is that Abdullah came out and then embraced Jabir bin Abdullah (radiya Allahu anhum). Anas bin Malik  reported that, “When the companions of the Prophetﷺ meet, they would shake each other. And when they return from journeys, they embraced each other.” See Silsilat alAhaadeeth is-Saheehah (1/301).
971	Authentic	–
972	Weak	–
973	Sound Chain	Explaining similar narrations, Imam Al-Albaanee (الله رحمه ( explained, “As for kissing the hand, there are many narrations which all point to its establishment from the Prophetﷺ and the pious predecessors. Thus, it is our opinion that it is permissible to kiss the hand of a scholar if the following conditions are fulfilled: 1. It should not be made a custom such that the scholar becomes used to stretching out his hands to his students and the students also get used to seeking blessings through that. This is because  although the Prophet’s hand was kissed, it was rare, and whatever is like that should not be taken as continous practice as is known from the Fundamentals of Islamic Jurisprudence. 2. That it should not lead to the scholar being arrogant towards others, feeling self-important, as is the case with some Shaykhs today. 3. That it should not lead to suspending a well-known Sunnah such as the Sunnah of handshake which is approved from his actions and statements, and which brings about the falling-off of the sins of the two persons shaking hands as is reported in many hadeeths. So, it is not allowed to cancel it because of an act which is, to say the most, only permissible.” See Sharh Saheeh Adab al-Mufrad (3/117).
974	Weak	–
975	Weak	–
976	Weak	–
977	Authentic	This hadeeth shows, as Imam Al-Albaanee (الله رحمه (said, that “one: prohibition of the one coming to meet the people desiring their standing up for him. This is clear-cut, not requiring explanation. The other: Disaproval for those sitting to stand up for the one coming even if the person dislikes the standing; and that is from the aspects of cooperating upon goodness and closing the door of evil. This point is very precise and is pointed to us by the reporter of the hadeeth – Mu’awiyyah  by his disapproving of Abdullah bin ‘Aamir’s standing up for him. He then advanced the hadeeth as evidence…”
978	Authentic	–
979	Sound	–
980	Authentic	–
981	Authentic	The narrations under this chapter highlight the virtues of extending the greetings of Salam: safety, loving one another, increases  Eemaan and leads to the Garden. May Allah enter us into His Garden. See hadeeth no. 987.
982	Authentic	In an authentic hadeeth collected by Imam at-Tirmidhee in his Sunan, the Prophetﷺ said, “The best of the people with Allah are those who go ahead of them to give the greeting of Salam.” The practice of Ibn Umar (radiya Allahu anhuma) shows the keenness of the companions – may Allah be pleased with them – to earn rewards from good deeds by adhering to the Sunnah. See narration no. 984 and 1006.
983	Authentic	–
984	Sound	–
985	Authentic	Islam prohibits these things since they incite disharmony in the community. As regards separating from a Muslim, Imam an-Nawawee (الله رحمه (said, “It is forbidden that Muslims separate from themselves for more than three days textually; but it is permissible for three days connotatively. He is only pardoned for those three days because man innately gets angry; so he is not held responsible for the period so that he could reconsider the case and calm the anger.”
986	Authentic	Imam Al-Albaanee (الله رحمه (observes, “Saying the greeting of Salam when one gets up to leave a gathering is an etiquette that is being abandoned in some of the lands. And the most apprioprate of those to revive it are the people of knowledge and its students. Thus it is pertinent that they say the Salam when they join the students in the class, for example, and likewise when they leave for the first is not more meritorious than the other.
987	Authentic Chain	–
988	Authentic	The Jews are jealous of the Muslims for many of the Muslims’ beliefs and practices, which quite badly, has led to their serious hatred for the Muslims. Allah the Exalted says: “Verily, you will find the strongest among men in enmity to the believers (Muslims) the Jews and those who are polytheists…” (Q 5: 82) 2. The hadeeth highlights the virtues of the greeting of Salam and the saying of Amin (O Allah, accept the supplication) during congregational Salat.
989	Authentic	–
990	Authentic	This hadeeth and the one that precedes it are evidences that establish that As-Salaam is from the Names of Allah the Mighty and Sublime. They show the significance of the expression, As-Salam alaykum… and encourage extending greetings to one another with the formula. In other versions of the hadeeth of Ibn Mas’ood, it added that after the death of the Prophetﷺ, they would say, “assalamu ‘ala an-Nabiyy – Peace be upon the Prophet” and not, “assalamu ‘alayka ayyuha an-Nabiyy – Peace be upon you, O Prophet”.
991	Authentic	The point of reference in this hadeeth here is that, it is from the rights of the Muslim that one extends the greeting of Salam to him.  The point of reference in these narrations is that to supplicate for the one who sneezes and says, Alhamdulillah is from the obligations he is owed by everyone who hears him say, Alhamdulillah.
992	Authentic	Since it is from the right of every Muslim that he is given the greeting of Salam when approached, this hadeeth clarifies the one with the greater obligation of starting the greeting. As regards the phrase, “…whoever does not answer it has nothing”, Imam Al-Albaanee (الله رحمه (noted, “That is, he has nothing of rewards; that (i.e. the reward) is only for the individuals that responded amongst the group. It (also) contains strong evidence that the single person’s reply is sufficient on behalf of the group…”
993	Authentic	–
994	Authentic	It could be deduced from this narration and those in Chapter 449 in relation to the chapter heading here, that although certain grups of people have greater obligation to commence the greeting, the other group too could initiate the greeting as was the practice of the companions – may Allah be pleased with them all – : “The better of them is the one who gives the greeting first.” See narration no. 997.
995	–	As No. 993, with a different isnād.
996	–	As Nos. 993-995. from Fadāla, with a different isnād.
997	Authentic	It could be deduced from this narration and those in Chapter 449 in relation to the chapter heading here, that although certain grups of people have greater obligation to commence the greeting, the other group too could initiate the greeting as was the practice of the companions – may Allah be pleased with them all – : “The better of them is the one who gives the greeting first.”
998	Authentic	–
999	–	As above, with a different isnād.
1000	–	Similar to No.999, from Abū Hurayra, with a different isnād.
1001	Authentic	The point of reference in the narration vis-a-vis the chapter heading is that, the older have a right to be greeted first by the young, and exhorts towards showing respect for elders.
1002	Authentic	1. Perhaps this narration from the companion – Zayd bin Thaabit  – was mentioned with this chapter heading to show that one may add things like, “wa magfiratuh, wa teeb salawaatuhu (His forgiveness and the best of His blessings)” to the word, “wabarakatuhu (and His blessings)” when one initiates the greeting. However, it is authentically reported that Abdullah bin Abbass and Ibn Umar (radiya Allahu anhum) would disapprove of that. In the narration collected by Imam Malik in the Muwattau upon which Ibn Hajar was silent in al-Fath, Ibn Abbass said to the one who initiated the greeting with an addition that, “The greeting ends at al-Barakah (and His blessings).” This is the correct view more so, that an addition was neither taught by nor authentically linked to the Prophetﷺ. This was also the position of Imam Ibn Katheer and others (rahimahumullah). 2. As regards adding “wamagfiratuhu” to the expression, “wabarakatuh” while replying the greeting of Salam, Zayd bin Arqam  reported that the Prophetﷺ said, “When the Prophetﷺ greets us with the Salam we would say, ‘Wa ‘alayka as-Salam warahmatullah wabarakatuh wamagfiratuh (And peace be upon you, and the mercy of Allah and His blessings and His forgiveness).’” Silsilat al-Ahaadeeth is-Saheehah (1449).
1003	Weak  Authentic	1. The one who does a thing found disquieting by those around him may explain the reason for his action. 2. ‘Awf bin Malik  was a companion of the Prophet ([r]) who witnessed the Triumph over Makkah; yet he sought to only have pious people around him. Katheer bin Murrah (الله رحمه (was a student of the companions; he met about seventy of those who fought at Badr among the companions – radiya Allahu anhum.
1004	Sound Chain	Perhaps the basis for the disapproval of giving the greeting with the hand is the authentic narration collected by Imam at-Tirmidhee (رحمه الله (in his Sunan in which the Prophetﷺ prohibited it and mentined that it was from the ways of the Jews and the Christians.
1005	Authentic	From the Sunnah regarding the greeting is to make it audible to the person been greeted.
1006	Authentic	–
1007	Authentic	Imam Al-Albaanee (الله رحمه (observes, “Saying the greeting of Salam when one gets up to leave a gathering is an etiquette that is being abandoned in some of the lands. And the most apprioprate of those to revive it are the people of knowledge and its students. Thus it is pertinent that they say the Salam when they join the students in the class, for example, and likewise when they leave for the first is not more meritorious than the other.
1008	Authentic	Imam Al-Albaanee (الله رحمه (observes, “Saying the greeting of Salam when one gets up to leave a gathering is an etiquette that is being abandoned in some of the lands. And the most apprioprate of those to revive it are the people of knowledge and its students. Thus it is pertinent that they say the Salam when they join the students in the class, for example, and likewise when they leave for the first is not more meritorious than the other.
1009	Authentic	–
1010	Authentic	The narration is also authentically reported from the companion, Abu Hurayrah  from the Prophetﷺ. See narration no. 1011.
1011	Authentic	See narrations on Chapter 448.
1012	Authentic Chain	It shows the great importance the companions attached to the greeting of Salam. They would give the greeting in the most perfect form being the first to extend the greeting, give handshakes and even oil and perfume their hands before the shake. It also showed the importance they attached to clean and healthy life as opposed to the coarse, austere, self-imposed life some of the people live, claiming to seek Allah’s pleasure thereby: “Allah is clean and He only accepts that which is clean”!
1013	Authentic	In other authentic reports, the Prophetﷺ outrightly mentioned giving the greeting of Salam only to those we know as from the signs of the Last Hour. Abdullah bin Mas’ood  reproached the one who did that.  The Sunnah is to give the greeting of Salam to those we know and those we do not know amongst the Muslims, fulfilling our duties to them and not being miserly as contained in the ahaadeeth mentioned earlier. However, when the Hour draws near the people will abandon this Sunnah, being undutiful and miserly giving the greeting only to those whom they know!
1014	Authentic	It indicates that students and subordinates may ask their teachers and superiors how to resolve a difficult matter into which they may fall due to particular instructions already given by them regarding the matters.
1015	Weak	–
1016	Weak	–
1017	Weak Chain	–
1018	Authentic	They would both be turning away from the Truth if they had cut off from each other merely for a worldly reason or Hawa (desire). However, if they had cut off for the sake of Allah, then it may be permissible or even encouraged or obligatory based on the condition. The death of any one of them both while they are still cut off (for worldly reasons or mere desire) from each other indicates that they will be meeting Allah the Mighty and Exalted, not having repented from that failing, thereby exposing themselves to nonentrance of the Paradise. The hadeeth is evidence that to extend the greeting of salam and responding to it is sufficient to end such break in relations.  Hafidh Ibn Hajar al-Asqalaanee explains, “Imam al-Bukhaari’s placement of this hadeeth under this chapter is to indicate the permissible  form of cutting off, and that cutting off is in different forms depending on the reason for it. When it has to do with sin, they (i.e. the persons who commit such sins) deserve been cut off by not speaking to them as in the story of Ka’b and his two companions. As for that resulting from some mutual disagreement between members of a household or brothers, it would be permissible (based on this hadeeth) to leave out calling the person’s name, for example, or not showing friendly looks while not leaving to extend the greetings of salam and speech (with the person).” A’isha’s anger may result from matters of feelings of jealousy amongst the women in the household. Even at that, sincere love and great honor for the Prophetﷺ are deep-rooted in her heart such that she would only leave out his name while angry.
1019	Weak	–
1020	Sound	The Khaluq is coloured perfume used exclusively by women. So he – peace and blessings be upon him – turned away from the man because he imitated women in its use. Shaykh Husayn al-‘Awayisha (hafizahullah) advices, “It is good to look at the result of cutting off the sinner and not greeting him and things like that. If we note that doing that will further keep him away from Allah and make him persist in sin, then we should leave the cut-off and say the greeting to him.” Sharh Saheeh al-Adab al-Mufrad (3/155).
1021	Sound	–
1022	Weak	–
1023	Authentic Chain	The point in this hadeeth with respect to the chapter title is ‘Amr’s greeting ‘Umar (radiya Allahu anhuma) with the greeting of Salam.
1024	Authentic Chain	1. ‘Uthman bin Hunayf who had knelt down to show the significance of the matter rather than by way of greeting the Amir cited the fact that he had greeted Abu Bakr, Umar and ‘Uthman similarly since the Prophetﷺ had ordered the Ummah to follow the ways of these righteous caliphs. 2. The caliph – Mu’awiyah bin Abee Sufyan  – reconciled the varying notions on the subject showing that dialogue is an important instrument to bring about peace and harmony. 3. The point in this hadeeth here is the greeting of Salam given to the Amir
1025	Authentic Chain	See narrations in the preceding chapter. Hajjaaj bin Yoosuf was was a tyrannical ruler who shed the blood of the people with impunity!
1026	Authentic	–
1027	Weak	–
1028	Authentic	–
1029	Weak	–
1030	Authentic	–
1031	Authentic	–
1032	Authentic	–
1033	Authentic Chain	This is not a well-known way of responding to the greeting of Salam. However, it is authentically established from the Prophetﷺ and is therefore, acceptable.
1034	Sound and Authentic	–
1035	Authentic	–
1036	Authentic	–
1037	Authentic	–
1038	Authentic	The hadeeth encourages disseminating the greeting of Salam and appeases the one who does not get response from the one to whom he extends the greeting. Although the ascription of the report here stops at the companion, similar narrations have been authentically reported from the Prophetﷺ. See Silsilat al-Ahaadeth is-Sahehah (184).
1039	Authentic	–
1040	Authentic Chain	Some of the scholars have generally mentioned the like of the statement above; that initiating the greeting is only Mandoob (recommended) while responding is Wajib (obligatory). As regards the validity of the position, al-Imam al-Albaanee (الله رحمه (asserted: “The correctness of this generalization is disputable in my opinion because it implies that if two Muslims meet and no one amongst them both first greets his brother with the Salam – they just started talking – that they have not sinned! This clearly contradicts the various ahaadeeth that command giving the greeting of Salam and disseminating it and that it is from the duties of the Muslim to his brother to first initiate the greeting of Salam to him when he meets him and that the most miserly of the people is the one who is miserly with the greeting of Salam amongst other texts that emphasize that it is Wajib (obligatory)  many of which had been cited earlier in this blessed book – Allah willing. Infact, that (i.e. the obligation) is further emphasized by the fact that he gave an array of who will be the first to initiate the greeting in some circumstances…” Saheeh Adab al-Mufrad (pg. 305).
1041	Weak	–
1042	Authentic	This forms one of the evidences upon which the ruling on the obligation of initiating the greeting of Salam is based.
1043	Authentic	It shows the tenderheartedness of the Prophetﷺ and demonstrates that children should be nutured along the lines of righteousness right from their very early ages.
1044	Authentic Chain	–
1045	Authentic	–
1046	–	This hadeeth and report from one of the pious predecessors and others in its meaning evince the fact that it is basically allowed for a woman to greet a man even though he is none of her Mahaarim. The Prophetﷺ was not a Mahram to Umm Hani (radiya Allahu anha) and the instance was on the day of the Triumph over Makkah not in the early days of Islam as some may wish to counter. However, based on the legal maxim of giving precedence to warding off evil over seeking benefits, “whosoever can vouch for himself about being steadfast should greet, but the one who cannot guarantee himself should not.” Saheeh al-Adab al-Mufrad (pg. 288).
1047	Authentic	1. Asma here is bint Yazeed al-Ansaariyyah as mentioned in the next report. 2. The Prophetﷺ repeated the warning to show the seriousness of the matter. 3. It encourages seeking clarifications regarding an evil, seeking Allah’s refuge from it and avoid it. 4. The hadeeth points to the fact that being granted spouse is from the favours of Allah. As it should be with the women, the men should recognize this favour and treat their spouses kindly. 5. It is prohibited to be ungrateful of the favours of Allah. 6. The point of reference in the hadeeth is the permissibility of giving the greeting of Salam to women. This refutes the view of those who give a blanket ruling that it is prohibited.
1048	Authentic	1. Asma here is bint Yazeed al-Ansaariyyah as mentioned in the next report. 2. The Prophetﷺ repeated the warning to show the seriousness of the matter. 3. It encourages seeking clarifications regarding an evil, seeking Allah’s refuge from it and avoid it. 4. The hadeeth points to the fact that being granted spouse is from the favours of Allah. As it should be with the women, the men should recognize this favour and treat their spouses kindly. 5. It is prohibited to be ungrateful of the favours of Allah. 6. The point of reference in the hadeeth is the permissibility of giving the greeting of Salam to women. This refutes the view of those who give a blanket ruling that it is prohibited.
1049	Authentic	The Sunnah is to give the greeting of Salam to those we know and those we do not know amongst the Muslims, fulfilling our duties to them and not being miserly as contained in the ahaadeeth mentioned earlier. However, when the Hour draws near the people will abandon this Sunnah, being undutiful and miserly giving the greeting only to those whom they know!  In other authentic reports, the Prophetﷺ outrightly mentioned giving the greeting of Salam only to those we know as from the signs of the Last Hour. Abdullah bin Mas’ood  reproached the one who did that.  The Sunnah is to give the greeting of Salam to those we know and those we do not know amongst the Muslims, fulfilling our duties to them and not being miserly as contained in the ahaadeeth mentioned earlier. However, when the Hour draws near the people will abandon this Sunnah, being undutiful and miserly giving the greeting only to those whom they know!
1050	Authentic	In other authentic reports, the Prophetﷺ outrightly mentioned giving the greeting of Salam only to those we know as from the signs of the Last Hour. Abdullah bin Mas’ood  reproached the one who did that.  The Sunnah is to give the greeting of Salam to those we know and those we do not know amongst the Muslims, fulfilling our duties to them and not being miserly as contained in the ahaadeeth mentioned earlier. However, when the Hour draws near the people will abandon this Sunnah, being undutiful and miserly giving the greeting only to those whom they know!
1051	Authentic	By his statement, “my mothers”, Anas bin Malik meant his mother and his aunts. In the verse – Q 33: 53 – Allah the Exalted prohibited: 1. Entering the Prophet’s house unless permission is given for a meal, and even then, not so early as to wait for its preparation. 2. Waiting after the meal, holding conversations. 3. Women been asked for anything directly by those who are their non-Mahrams without the screen. 4. The wives of the Prophetﷺ been married by anyone after his death.
1052	Authentic	The three times are: 1. During the midday heat. 2. Before the dawn until after the Subhi prayer. 3. After the ‘Isha prayer. These times are also mentioned in Q 24: 58. These rulings show how seriously the Muslim should hold adherence to noble manners in his dealings
1053	Authentic	While the ruling of the permissibility of a man eating with his wife in a single bowl still remains with the revelation of the verse on the veil, it became prohibited for a man to eat or even see a woman who is not his Mahram without her being veiled.  By his statement, “my mothers”, Anas bin Malik meant his mother and his aunts. In the verse – Q 33: 53 – Allah the Exalted prohibited: 1. Entering the Prophet’s house unless permission is given for a meal, and even then, not so early as to wait for its preparation. 2. Waiting after the meal, holding conversations. 3. Women been asked for anything directly by those who are their non-Mahrams without the screen. 4. The wives of the Prophetﷺ been married by anyone after his death.
1054	Authentic	1. The scholars have given various explanations for this instance since the Prophetﷺ was not a Mahram to Umm Sabiyyah (radiya allahu anha). Thus, Imam ash-Shawkaanee (الله رحمه (said, “The best thing is  to say is that it was not prohibited to perform it (i.e. the ablution) together before the verse of Hijab came down, but afterwards, it became restricted to the Mahaarim and the husbands.” Nayl al-Awtar. 2. Perhaps the author, Imam Al-Bukhaaree (الله رحمه ,(sought evidence from this narration for the chapter from the angle that since it is allowed for men to scoop up water from the same container with their wives and Mahaarim while performing ablution, to take out food together from the same bowl is also allowed. Allah knows Best.
1055	Sound Chain	–
1056	Authentic Chain	The narrations explain what the companions y would do when entering a house in which nobody lives: it does not require asking for permission which includes giving the greeting of Salam and knocking the door asking to be allowed in. Since some of those buildings might have been taken as an abode by the Jins, amongst whom are Muslims and non-Muslims, the greeting of Salam is said in a manner that makes it exclusive for the Muslims among them.
1057	Weak	–
1058	Authentic Chain	The three times are: 1. During the midday heat. 2. Before the dawn until after the Subhi prayer. 3. After the ‘Isha prayer. These times are also mentioned in Q 24: 58. These rulings show how seriously the Muslim should hold adherence to noble manners in his dealings.
1059	Authentic Chain	–
1060	Authentic Chain	These narrations show the adherence of the companions – t– to the rulings of the Sharee’ah, and give a clue on one of the major reasons for the prohibition of entering people’s homes without asking for permission: seeing things we will detest or seeing people in conditions they detest been seen in. The prohibition of entering upon our fathers, sisters and other matured members of our household without asking for permission could be deduced from the narration.
1061	Weak	–
1062	Weak	–
1063	Authentic Chain	–
1064	Weak	–
1065	Authentic	1. Apparently, ‘Umar  took the matter very serious and insisted on getting clarification because Aboo Moosa  ascribed his turning back after asking for permission three times to the Prophetﷺ. In another version of the report collected by Imam al-Bukhaaree in his Saheeh, Aboo Moosa said, “…and the Messenger of Allahﷺ had said, ‘If any of you seeks permission thrice and he is not permitted, he should go back.’” 2. The youngest of them could have been brought to testify to show that it was something well-known at the time. 3. Hafidh Ibn Hajar (الله رحمه (said, “It proves that an eminent companion who was always in the company of the Messenger of Allahﷺ may not know of his affairs while those relatively lower in status would know it.” 4. The point in the hadeeth here is the fact that asking for permission is thrice after which the one asking for permission should go back
1066	Authentic	–
1067	Authentic	That is, saying the greeting of Salam and asking for permission to come in are two different things. The narration indicates that the correct thing is to start with saying the greeting which the companion likened to the key to the house.  1. The difference between saying the greeting and asking for permission to enter is highlighted here; it proves that the earlier should precede the later. See hadeeth no. 1067. 2. When a person enters without following these prescripts, he should be taught the right thing and asked to go back and follow the etiquette.
1068	Authentic	It shows the greviousness of peeping, or looking into people’s houses without permission. Similarly, it proves the significance of the privacy of the people such that when violated, it is allowed to gouge out the peeping eye.
1069	Authentic	–
1070	Authentic	–
1071	Authentic	See narrations and comments on Chapter 487.
1072	Authentic	These narrations categorically prohibit looking into a person’s house without his permission; and the prohibition covers all people.
1073	Authentic	1. Apparently, ‘Umar  took the matter very serious and insisted on getting clarification because Aboo Moosa  ascribed his turning back after asking for permission three times to the Prophetﷺ. In another version of the report collected by Imam al-Bukhaaree in his Saheeh, Aboo Moosa said, “…and the Messenger of Allahﷺ had said, ‘If any of you seeks permission thrice and he is not permitted, he should go back.’” 2. The youngest of them could have been brought to testify to show that it was something well-known at the time. 3. Hafidh Ibn Hajar (الله رحمه (said, “It proves that an eminent companion who was always in the company of the Messenger of Allahﷺ may not know of his affairs while those relatively lower in status would know it.” 4. The point in the hadeeth here is the fact that asking for permission is thrice after which the one asking for permission should go back
1074	Authentic	–
1075	Authentic	Imam Abdur-Rauf al-Munaawee (الله رحمه (said, “That is, it takes the place of his permission, being satisfied with the fact of been sought. Therefore, there is no need to ask for permission again. (However), that is if  the interval between the coming and invitation was not long or when the situation does not basically require asking for permission; otherwise, it is still obligatory to give the greeting of Salam and ask for permission.” Imam al-Bayhaqee further clarified, “this is when no wife or any other woman is in the house; otherwise, it is generally obligatory to ask for permission.” Sharh Saheeh al-Adab al-Mufrad (3/202).
1076	Authentic	–
1077	Authentic	The point of reference in this hadeeth in relation to the chapter heading is the invitation of the young boy to Abu al-‘Aaliyah (الله رحمه (to come in. It served as the permission to enter. It is one of the narrations that demonstrate the companions’ strict adherence to the teachings of Islam.
1078	Sound and Authentic	Here, the Prophetﷺ demonstrated another prescript of asking for permission to enter a house: one must not stand in front of the door to avoid looking in to the house for whatever reason. “Indeed in the Messenger of Allah you have a good example to follow…” (Q 33: 21)
1079	Sound Chain	To rub over the Khuff (leather socks), the socks and shoes during ablution – whether on account of urine or having evacuated the bowels – they would have been put on while one was in a state of ablution. Subsequently the traveller could wipe over them for three days and nights while the non-traveller can do so for a whole day. The point in the hadeeth here, however, is Mu’awiyah’s sitting down near the Amir’s door, waiting for the Amir after asking for permission to enter.
1080	Authentic	Hafidh Ibn Hajar al-Asqalaanee (الله رحمه (explained, “The companions – may Allah be pleased with them all – used to do that with reverence and regards (for the Prophetﷺ). So it becomes known that it is not proper to knock at the door of the scholars except sofly, using the fingernails, and then the fingers and then the knuckles. Rightly, if the place is far from the door such that the sound of the knock with the fingers will not be heard then the knocking should be done with something more than that within the limits of need.”
1081	Authentic	1. The difference between saying the greeting and asking for permission to enter is highlighted here; it proves that the earlier should precede the later. See hadeeth no. 1067. 2. When a person enters without following these prescripts, he should be taught the right thing and asked to go back and follow the etiquette.  The hadeeth contains the following points of benefit among others: 1. One could say, “a-alij” or “a-adkhul” to ask for permission to enter. They are both approved and they have the same meaning. 2. The one who wrongly seeks to enter should be taught the correct prescripts of entering. 3. The companions – may Allah be pleased with them – keenly obeyed the Prophetﷺ. 4. While anwering questions, one could start by giving a synopsized response before following with its explanation. 5. The hadeeth mentions the five pillars of Islam as cited in other authentic ahaadeeth such as the hadeeth of Ibn Umar (radiya Allahu anhuma) collected by alBukhaaree and Muslim in their Saheehs. 6. Students should not unnecessarily jerky and be ambiguous when they ask questions, they should present their questions confidently, clearly and mannerly. 7. Allah the Exalted says: “And of Knowledge, you (mankind) have been given only a little.” (Q 17: 85).
1082	Weak
1083	Authentic	That is, saying the greeting of Salam and asking for permission to come in are two different things. The narration indicates that the correct thing is to start with saying the greeting which the companion likened to the key to the house.  1. The difference between saying the greeting and asking for permission to enter is highlighted here; it proves that the earlier should precede the later. See hadeeth no. 1067. 2. When a person enters without following these prescripts, he should be taught the right thing and asked to go back and follow the etiquette.
1084	Authentic	The hadeeth contains the following points of benefit among others: 1. One could say, “a-alij” or “a-adkhul” to ask for permission to enter. They are both approved and they have the same meaning. 2. The one who wrongly seeks to enter should be taught the correct prescripts of entering. 3. The companions – may Allah be pleased with them – keenly obeyed the Prophetﷺ. 4. While anwering questions, one could start by giving a synopsized response before following with its explanation. 5. The hadeeth mentions the five pillars of Islam as cited in other authentic ahaadeeth such as the hadeeth of Ibn Umar (radiya Allahu anhuma) collected by alBukhaaree and Muslim in their Saheehs. 6. Students should not unnecessarily jerky and be ambiguous when they ask questions, they should present their questions confidently, clearly and mannerly. 7. Allah the Exalted says: “And of Knowledge, you (mankind) have been given only a little.” (Q 17: 85).
1085	Authentic	–
1086	Authentic	Imam an-Nawawee (الله رحمه (explained, “The scholars say: when a person asks for permission and he is asked, ‘who is it’ it is disapproved for him to say, ‘I’, based on this hadeeth, and because his saying, ‘I’ has not brought any benefit or addition. The ambiguity still remains. He should  rather say, ‘So-and-so’ mentioning his name. If he says, ‘I, so-and-so’, there is no blame in that as Umm Hani (radiya Allahu anha) said when she sought for permission and the Prophetﷺ asked, ‘Who is it?’ and she said, ‘I, Umm Hani.’”
1087	Authentic	–
1088	Authentic	It seems that he did not like the expression ‘enter with peace’ because Allah, Exalted is He, says on the Day of Judgement to the believers: “Enter it with peace without fear” (Q 15: 46), so it is not befitting for a human to use the expression used by Allah, Exalted is He.
1089	Weak	–
1090	Authentic	The companion – t – berated the man for peeping into the house before been allowed to come in. As mentioned ealier, looking into the house while seeking permission before been allowed in is prohibited for it violates people’s privacy and defeats the whole essence of asking for permission before entrance.
1090	Authentic	These narrations show the adherence of the companions – t– to the rulings of the Sharee’ah, and give a clue on one of the major reasons for the prohibition of entering people’s homes without asking for permission: seeing things we will detest or seeing people in conditions they detest been seen in. The prohibition of entering upon our fathers, sisters and other matured members of our household without asking for permission could be deduced from the narration.
1091	Authentic	–
1092	Weak	–
1093	Authentic	1. The one who looks into a house before being allowed to enter gets the sin of one who has entered without permission. 2. The expression: “And no one should act as the Imām of a people and single himself out for supplication to the exclusion of others until he leaves” is graded weak by some of the scholars including Ibn Taimiyyah and Ibn Qayim (الله رحمه .(The Prophetﷺ has been authentically and widely reported to have made supplications using singular personal pronouns.
1094	Authentic	–
1095	Authentic	It seems that the companion – Jabir bin Abdullah  – ordered that the greeting should be said when one enters his house because of the various orders from the Prophetﷺ to give the greeting and in order to ward off the evil of the Shaytan.
1096	Authentic	–
1097	Weak	–
1098	Authentic	–
1099	Authentic	“Dhullat al-Bazzaaz” translated as ‘market-stalls’ actually refers to a shop where clothings are sold. Thus, Ibn Umar (radiya Allahu anhuma) would not ask for permission in the market shops except while entering the boutiques since a buyer may be removing or wearing a cloth such that not asking for permission before entrance may lead to violating the person’s privacy. Allah knows Best.
1100	Weak	–
1101	Authentic	It could be deduced from the narration that the companion – t – agreed with the rest of the people that it was not allowed to give the greeting of Salam to the non-Muslims, but he clarified that the prohibition is restricted to initiating the greeting of Salam such that if a non-Muslim clearly says the greeting of Salam to us, we should respond with the greeting of Salam too.  Imam al-Albaanee (الله رحمه (explains, “It contains the virtue of Abu Bakr as-Siddeeq t and glad tidings for him that he will enter the Garden, and the narrations on that are nice and many. It also contains the excellence of combining these qualities on a single day, and that their been found in a single person is glad tiding of the Garden (for such person). May 344  Allah make us from its people.”
1102	Authentic	The hadeeth prohibits giving the Salam first to the nonMuslims, and teaches that when the non-Muslims greet us first with the Salam, we should say, “Wa ‘alaykum, and upon you.” However, it appears this manner of replying their greeting of Salam, was because the non-Muslims used to say, “As-Saam ‘alaykum, death (instead of peace) be upon you” as in hadeeth no. 311, 1105 and 1106. They should be answered with the like of what they say.
1103	Authentic	The one who ascribes to Allah what He is not and gives worship to other than the One Who created and provides for all is, to say the  least, an ingrate, not deserving of the reverence of first been greeted with the Salam. And from the ignominy that follows him for his disbelief is his been constrained to the sides of the road!
1104	Authentic	Imam Al-Albaanee (الله رحمه (deduced from this narration that one could initiate greeting a non-Muslim first with other known forms of greeting such as “good morning”, “how are you” and similar others. See Silsilat al-Ahaadeeth is-Saheehah (2/320)
1105	Authentic	Apparently, the Prophet ([r]) disapproved of the companions’ response to the Jew because he said, “death be upon you” instead of “peace be upon you”. Therefore, to ‘answer them with what they say’ would imply also, that if they clearly express the greeting of Salam they should be replied with the Salam too.
1106	Authentic	–
1107	Sound	Perhaps the author, Imam al-Bukhaaree (الله رحمه (cited this narration here, and in fact the one before it, to demonstrate that if a nonMuslim greets us first with a clear greeting of Salam, we should respond also with the greeting of Salam. Imam Ibn Battal (الله رحمه (and others among the pious predecessors averred similarly.   It could be deduced from the narration that the companion – t – agreed with the rest of the people that it was not allowed to give the greeting of Salam to the non-Muslims, but he clarified that the prohibition is restricted to initiating the greeting of Salam such that if a non-Muslim clearly says the greeting of Salam to us, we should respond with the greeting of Salam too.  Imam al-Albaanee (الله رحمه (explains, “It contains the virtue of Abu Bakr as-Siddeeq t and glad tidings for him that he will enter the Garden, and the narrations on that are nice and many. It also contains the excellence of combining these qualities on a single day, and that their been found in a single person is glad tiding of the Garden (for such person). May 344  Allah make us from its people.”
1108	Authentic	Imam an-Nawawee (الله رحمه (explained that, “The Sunnah is that if a person passes by a gathering in which there are Muslims and nonMuslims, he should say the greeting of Salam in a manner that encompasses all while intending the Muslims.” Sharh Saheeh al-Adab al-Mufrad (3/229)
1109	Authentic	From the points of benefit in this hadeeth are: 1. It establishes correspondence as one of the means of inviting to the religion. 2. It is recommended to commence letters with the expression, “Bismillah irRahmaan ar-Raheem”. See Chapter no. 527. 3. If it were permissible to start greeting a non-Muslim first with the Salam, the Prophetﷺ would have done so in this letter. 4. The expression, “Amma ba’d, To proceed”, is also used in letters as in speeches. See Chapter 526. 5. A person who leads others towards goodness is also rewarded with goodness practiced by those he has guided towards it. Similarly, he bears the burdens of the sins of those he led to sin along with his own sin.
1110	Authentic	Apparently, the Prophet ([r]) disapproved of the companions’ response to the Jew because he said, “death be upon you” instead of “peace be upon you”. Therefore, to ‘answer them with what they say’ would imply also, that if they clearly express the greeting of Salam they should be replied with the Salam too.
1111	Strange	–
1112	Sound	It could be deduced that the companion – t – viewed that it is not allowed to return the greeting of Salam to the non-Muslim that greets us with it. However, the earlier position is more preponderant because it is corroborated by, amongst other narrations, the verse cited by Abdullah bin Abbass (radiya Allahu anhuma). The point of reference in this narration is the permissibility of supplicating for the non-Muslim.
1113	Authentic	Apparently, the Prophet ([r]) disapproved of the companions’ response to the Jew because he said, “death be upon you” instead of “peace be upon you”. Therefore, to ‘answer them with what they say’ would imply also, that if they clearly express the greeting of Salam they should be replied with the Salam too.
1114	Authentic	The point of reference in this hadeeth here is the permissibility of supplicating for the non-Muslim for guidance, the greatest of which is been guided unto Islam.  The Jews know that the Prophet, Muhammadﷺ is truly the Messenger of Allah even though they reject his message! So during his time they would wish that he prayed Allah’s Mercy for them and so, would pretend to sneeze in his presence. Since he – peace and blessings be upon him – was a mercy to the entire mankind, he supplicated to Allah for them for guidance to Islam and recitification of affairs which are prerequisites for the mercy they wanted him to pray for. It evinces the fact that it is not permissible to say the word, Yarhamukallahu meant for the people of Eemaan to the people of Kufr.
1115	Sound	It contains further proof for the prohibition of initiate the greeting with a non-Muslim, and shows the companion’s keenness to extend the greetings of Salam.
1116	Authentic	The hadeeth contains points of benefit including: 1. The virtue of ‘A’aisha (radiya Allahu anha); greetings of Salam were extended to her by angel Jibreel (u). 2. The correct word to employ to convey a persons greeting of Salam to the other is: ‘Fulan, yaqrau ‘alayka as-salam’ (So-and-  so extends the greetings of Salam to you). 3. The person to whom the greeting of Salam is conveyed returns the greeting using the secong person singular: wa alayhi as-Salam. 4. The permissibility of calling a person in a shortened form of his name.
1117	Sound	That is, it is obligatory to respond to the greeting of Salam in a correspondence as it is obligatory in speech.  Imam an-Nawawee (الله رحمه (explained that, “The Sunnah is that if a person passes by a gathering in which there are Muslims and nonMuslims, he should say the greeting of Salam in a manner that encompasses all while intending the Muslims.” Sharh Saheeh al-Adab al-Mufrad (3/229)
1118	Sound Chain	Aa’isha bint Talha (rahimahallah) was the daughter of Umm Kulthum, sister of ‘Aa’isha both daughters of Abu Bakr as-Siddeeq (radiya Allahu anhum). She was a very beautiful, brilliant and pious woman. The point of reference, however, in this narration is that it is allowed to write letters to the scholars about the matters of the religion and send gifts to them too even if they are females. It encourages exchanging gifts and helping one another upon goodness.
1119	Authentic	–
1120	Authentic	–
1121	Authentic	–
1122	Authentic	Allah the Exalted has connected what the servant should have done of feeding, visiting the sick and so on, to Himself – Glorious is He – showing Allah’s kindness towards the sick.
1123	Authentic	–
1124	Authentic	–
1125	Authentic	–
1126	Authentic	These narrations show that we should begin with the name of the addressee in correspondences before writing the sender’s name. However, it seems that it is also permissible to start with the sender’s name since the Prophet ([r]) started with his own name in his letter to the Byzantine Emperor.  From the points of benefit in this hadeeth are: 1. It establishes correspondence as one of the means of inviting to the religion. 2. It is recommended to commence letters with the expression, “Bismillah irRahmaan ar-Raheem”. See Chapter no. 527. 3. If it were permissible to start greeting a non-Muslim first with the Salam, the Prophetﷺ would have done so in this letter. 4. The expression, “Amma ba’d, To proceed”, is also used in letters as in speeches. See Chapter 526. 5. A person who leads others towards goodness is also rewarded with goodness practiced by those he has guided towards it. Similarly, he bears the burdens of the sins of those he led to sin along with his own sin.
1127	Authentic	–
1128	Weak	–
1129	Authentic	–
1130	Authentic	The point in this narration is the question of the people that: “How is the Messenger of Allahﷺ this morning?” It should be noted however, that the question is only rightly asked after the exchange of the greetings of Salam
1131	Sound	Here, the author seeks to describe the elements of the end of correspondences as he cited narrations on how to begin letters.
1132	Authentic	–
1133	Sound due to supporting proofs)	–
1134	Sound	Meaning as long as we are Muslims we are well.
1135	Weak Chain	The point of reference in this hadeeth vis-à-vis the chapter heading is from its weak aspects. However, the warning of Hudhayfah  about Qays’ taking over Syria, up to his saying, “…a time will come to them when they will be left helpless” is authentically related from the Prophetﷺ.
1136	Authentic	1. The excellence of spacious gatherings may be understood from the fact that they allow the people to be relaxed and prevent grudge bearing and repugnance brought about by constricted sittings. 2. It seems the companion refused to sit in the place of the one who stood up for him since that may lead to making people leave their sits for others to sit which is prohibited by the Prophet ([r]).  The religion prohibits embarrassing the people, making them stand up from their sits for others to sit, and encourages spreading out, creating space and honouring one another
1137	Weak Chain	–
1138	Authentic	Therefore, if he returns he could request the one who took the place to rise and then he sits there. It shows an exception for the prohibition of making a person leave a sit for another
1139	Authentic	The point of reference from the hadeeth in relation to the chapter title was the Prophet’s sitting on the road as he waited for Anas . However, the permissibility of sitting on the road has some conditions cited in other narrations. See Chapter 544
1140	Authentic	The religion prohibits embarrassing the people, making them stand up from their sits for others to sit, and encourages spreading out, creating space and honouring one another
1141	Authentic due to supporting proof	On the other hand, the person(s) who are to address the gathering may move forward to their places as was the case when Jibreel  – alayhis-salam – came to teach the people their religion while the Prophet ([r]) was in a sitting with the companions (radiya Allahu anhum). In the report of Aboo Hurayrah and Aboo Dharr (radiya Allahu anhuma) in Sunan an-Nasaaee and others, it says: “The stranger asked, ‘Should I come close, O Muhammad?’ The Prophet ([r]) answered, ‘Come close.’ The stranger kept on asking to come close many times and he was told, ‘come close.’ So he stepped over the shoulders of the people until he sat down before the Prophet ([r]) in the manner each of us sits in his Salat.”
1142	Sound	–
1143	Weak	–
1144	Authentic	On the other hand, the person(s) who are to address the gathering may move forward to their places as was the case when Jibreel  – alayhis-salam – came to teach the people their religion while the Prophet ([r]) was in a sitting with the companions (radiya Allahu anhum). In the report of Aboo Hurayrah and Aboo Dharr (radiya Allahu anhuma) in Sunan an-Nasaaee and others, it says: “The stranger asked, ‘Should I come close, O Muhammad?’ The Prophet ([r]) answered, ‘Come close.’ The stranger kept on asking to come close many times and he was told, ‘come close.’ So he stepped over the shoulders of the people until he sat down before the Prophet ([r]) in the manner each of us sits in his Salat.”
1145	Authentic	Shaykh Husayn al-‘Awaayisha (hafizahullah) explains, “It encourages a man to honour those who sit with him and his visitors. This is doubtlessly restricted to pious companions because their sitting with him helps him upon righteousness and cooperating upon the truth and mutual encouragement on patience.”  1. The one who does a thing found disquieting by those around him may explain the reason for his action. 2. ‘Awf bin Malik  was a companion of the Prophet ([r]) who witnessed the Triumph over Makkah; yet he sought to only have pious people around him. Katheer bin Murrah (الله رحمه (was a student of the companions; he met about seventy of those who fought at Badr among the companions – radiya Allahu anhum.
1146	Weak Chain	–
1147	Authentic	1. The one who does a thing found disquieting by those around him may explain the reason for his action. 2. ‘Awf bin Malik  was a companion of the Prophet ([r]) who witnessed the Triumph over Makkah; yet he sought to only have pious people around him. Katheer bin Murrah (الله رحمه (was a student of the companions; he met about seventy of those who fought at Badr among the companions – radiya Allahu anhum.
1148	Sound	It shows the high moral standard of the Prophetﷺ: he was extremely careful not discomfort anyone. However, it is permissible to use the handkerchief if one finds it.
1149	Authentic	It indicates that students and subordinates may ask their teachers and superiors how to resolve a difficult matter into which they may fall due to particular instructions already given by them regarding the matters.
1150	Authentic	–
1151	Authentic	Imam An-Nawawee (الله رحمه” ,(The hadeeth contains the virtues of those three, and that they are from the people of the Garden and the virtue of Aboo Moosa. It also has a clear miracle for the Prophetﷺ in his telling about the story of ‘Uthman and the tribulations. (It also includes that) the three will continue upon Eemaan (true faith) and guidance.” The point of reference is their sitting at the edge of the well, uncovering their shanks and dangling them in the well.
1152	Authentic	–
1153	Authentic	1. The excellence of spacious gatherings may be understood from the fact that they allow the people to be relaxed and prevent grudge bearing and repugnance brought about by constricted sittings. 2. It seems the companion refused to sit in the place of the one who stood up for him since that may lead to making people leave their sits for others to sit which is prohibited by the Prophet ([r]).  The religion prohibits embarrassing the people, making them stand up from their sits for others to sit, and encourages spreading out, creating space and honouring one another  The religion prohibits embarrassing the people, making them stand up from their sits for others to sit, and encourages spreading out, creating space and honouring one another
1154	Authentic	Anas bin Malik  never told the secret to anyone; neither to his dear mother (radiya Allahu anha) nor to his eminent student, Thaabit alBunaanee (الله رحمه (who reported this hadeeth from him.
1155	Sound due to supporting proofs	The Prophetﷺ was handsome in nature and character. So, when he faced or turned away from people, he did so completely. This mind alertness aids obedience to Allah, the Mighty and Sublime and refraining from His prohibitions. It also leads to attaining absolute sincerity and modesty.
1156	Weak	–
1157	Weak	–
1158	Weak	That Allah has forgiven all your sins and you can resume your life anew.
1159	Authentic	The hadeeth only prohibits making images of all kinds of animals as is indicated by other texts that allow making images of trees and similar other things, lying about dreams and eavesdropping on people’s private talks.
1160	Weak	–
1161	Authentic Chain	“Sareer” could literally refer to “a bed”, or “seat” or “bier”. However, the context in which it is used in the narrations in the chapter indicates that it refers to “seat” See hadeeth no. 1164. Shaykh Husayn al- ‘Awaayishah (الله رحمه (remarked that, “Perhaps the intent of the author for this chapter titling and the narration is that one should not avoid sitting on a chair, and establishing its permissibility (in the Sharee’ah).” Sharh Saheeh al-Adab al-Mufrad (3/283).
1162	Authentic	–
1163	Sound and Authentic	1. In another version of the hadeeth collected in the two Saheehs, it said that ‘Umar  began to weep when he saw the signs of the straw mat on the sides of the Prophetﷺ. 2. Indeed the Chosroes and Caesar lived in material comfort in this transient and trifling life, they will live in the worst punishment and ignominy in the Hereafter. Allah the Exalted says: “Let not the free disposal (and affluence) of the disbelievers throughout the land deceive you. A brief enjoyment; then, their ultimate abode is Hell; and worst indeed is that place for rest.” (Q 3 : 196-197)
1164	Authentic	–
1165	Weak Chain	–
1166	Authentic	The narration is evidence that good intentions do not justify actions; the action too must be correct as the intention to be acceptable before Allah the Exalted. It also shows the religion outrightly prohibits violating people’s privacy.
1167	Authentic	–
1168	Authentic	As it prohibits eavesdropping on people’s private talks, the religion also prohibits alienating a third person in a group of three which may lead him to listen in their conversation. This hadeeth is also evidence that whatever essentially leads to a prohibited act is also prohibited.
1169	Authentic	–
1170	Authentic	When two persons converse privately, the rest of the people could continue with whatever they were doing without feeling neither estranged nor been tempted to listen in the talk. Thus the permission mentioned in the hadeeth. This forms evidence for the legal maxim that: “Rulings change with their causes.”
1171	Authentic	–
1172	Authentic	–
1173	Weak	–
1174	Authentic	In another report it says: “He prohibited sitting between sunlight and shade and said: ‘It is the seat of Shaytan.’” See Silsilat alAhaadeeth is-Saheehah (838)
1175	Authentic	–
1176	Authentic	The point of reference vis-a-vis the chapter heading is that the Prophet was given a skin cushion stuffed with fibre.
1177	Authentic	–
1178	Sound	–
1179	Sound due to supporting proof	–
1180	Weak	–
1181	Authentic	–
1182	Authentic based on supporting proof	–
1183	Sound	The point in these narrations is the Prophet’s wrapping himself up in his garment.
1184	Sound and Authentic	“Baraka ‘ala rukbatayh, knelt on his knees” involves resting one’s body on the knees such that the buttocks rest on the heels while the thighs rest on the shanks, similar to the (Iftirash) sitting in Salaat as is contained in other versions.
1185	Authentic	Istilqaa is “having the body flat on the floor with the nape (and the back) on the ground whether it is followed with sleep or not.” One should be sure in such situations that the private areas are not exposed.
1186	Weak	–
1187	Authentic	–
1188	Weak Chain	–
1189	Authentic	The deduction of Nafi’ (الله رحمه ,(which forms the point of reference of the hadeeth under the chapter title here, is also authentically reported directly from the Prophetﷺ. See Silsilat al-Ahaadeeth isSaheehah (1236)
1190	Weak	–
1191	Sound	–
1192	Authentic	Imam Al-Albaanee (الله رحمه (noted that the correct word is “Hijar, whatever protects from fall” instead of “Hijab” as seen in the Arabic text. The hadeeth emphasizes that reliance upon Allah the Mighty and Sublime does not foreclose following means to the objectives.
1193	Weak	–
1194	Sound	Imam Al-Albaanee (الله رحمه (noted that the correct word is “Hijar, whatever protects from fall” instead of “Hijab” as seen in the Arabic text. The hadeeth emphasizes that reliance upon Allah the Mighty and Sublime does not foreclose following means to the objectives.
1195	Sound and Authentic	–
1196	Weak	–
1197	Weak	–
1198	Weak	–
1199	Authentic	–
1200	Authentic	The Prophetﷺ sought Allah’s protection, mentioning all the directions from which afflictions reach man. The narration encourages being brief and encompassing in supplications.
1201	Weak	–
1202	Authentic	Regarding the expression, “wa shirkihi”, Imam al-Khattaabee (rahimahullah) said, “It has been reported in two wordings: with a kasra below the Shin (shirkihi), meaning the invitations and insinuations of Shaytan including joining partners with Allah; that others besides Allah benefits or fulfill his needs. Secondly, with a fatha over both the sheen and raa (sharakihi) meaning, the traps and webs of Shaytan.”
1203	Authentic	–
1204	Authentic	–
1205	Authentic	The hadeeth proves that sleep is a form of death, and that even when we wake up from sleep; our final return is to Allah. Therefore, as we live by His Name, we should conduct our lives according to His dictates.
1206	Authentic	–
1207	Authentic due to supporting proof	The statement is only authentically related from Abu az-Zubayr al-Makkee (rahimahullah). However, reading the two chapters before bed is an established Sunnah.
1208	Authentic	Shaytan is an avowed enemy of man; he tries hard to interrupt and prevent him from giving obedience to Allah the most High. So, one should be conscious while giving remembrance of Allah especially in the evenings after the day’s toil, before going to bed. 1. The formulas will be 150 on the tongue when we say them as mentioned during the five daily obligatory prayers. 2. The hadeeth shows that deeds are rewarded in manifolds. 3. It encourages sitting calmly in the mosque after the obligatory prayers and basically discourages hastily leaving the mosque. 4. The Sunnah is to count the fingers of the right hand during remembrance of Allah the Exalted. If there were any other permissible means, the Prophetﷺ would have practised such. 5. Shaytan is really our enemy; we should be wary of him at all times and seek Allah’s protection from his traps and webs
1209	Authentic due to supporting proof	–
1210	Authentic	–
1211	Authentic	As for the expression, “alja’tu Zahree ilayk, I have committed my back to you”, it means: I rely on You in all my affairs, so that You help me in what is beneficial to me.
1212	Authentic	The hadeeth contains points of benefit, including: 1. From the recommended manners of supplication is to ask Allah by His Ruboobiyyah (Lordship). 2. The Taoraah was a revealed book from Allah the Exalted. 3. It shows that from Allah’s Names are: Al-Awwal, al-Aakhir, az-Zaahir and al-Baatin, and gives their meanings. 4. It shows that Allah is above His creatures and is not dependent on them. 5. It encourages seeking refuge from the evils of the soul. 6. It is appropriate to ask Allah for sufficiency and sustenance. 7. It is allowed to seek the means towards lawful earning and settling one’s debts. 8. Poverty leads to great evils; so the Prophetﷺ asked Allah’s protection from poverty. We seek Allah’s protection from poverty.
1213	Authentic	As for the expression, “alja’tu Zahree ilayk, I have committed my back to you”, it means: I rely on You in all my affairs, so that You help me in what is beneficial to me.
1214	Weak	–
1215	Authentic	It demonstrates the following etiquettes of sleeping: lying on the right side, placing the right hand under the right cheek and supplicating. As for the various formulas, one could say any of them or combine them. The supplications before sleep remind about death and resurrection. We ask Allah’s protection from His wrath. While commenting on this narration, Imam Al-Albaanee (rahimahullah) said, “As for the addition: ‘three times’, it is Munkar (strange) or Shaadh (irregular)…”
1216	Authentic	1. The formulas will be 150 on the tongue when we say them as mentioned during the five daily obligatory prayers. 2. The hadeeth shows that deeds are rewarded in manifolds. 3. It encourages sitting calmly in the mosque after the obligatory prayers and basically discourages hastily leaving the mosque. 4. The Sunnah is to count the fingers of the right hand during remembrance of Allah the Exalted. If there were any other permissible means, the Prophetﷺ would have practised such. 5. Shaytan is really our enemy; we should be wary of him at all times and seek Allah’s protection from his traps and webs.
1217	Authentic	–
1218	Authentic	It encourages saying these formulas when one wakes up during the night.
1219	Authentic	Since he was negligent about cleaning his hands properly after food, he should only blame himself for the repercussions of his negligence.
1220	–	As No. 1219, from Abū Hurayra, with a different isnād.
1221	Authentic	It highlights other etiquettes of the night before going to bed. As for the mouse causing a house to burn down, see the hadeeth that follows.
1222	Authentic	Apparently, since the mouse would drag the wick and set the house ablaze, the Prophetﷺ prohibited going to sleep while the fire burns either from the wick or anything like it. Thus, the order to put out fire in a room before going to sleep may not be related to present-day electric lamps if the possibility of electric surges that cause appliances to catch fire is remote.
1223	Weak	–
1224	Authentic	–
1225	Authentic	–
1226	Authentic	–
1227	Authentic	Apparently, since the mouse would drag the wick and set the house ablaze, the Prophetﷺ prohibited going to sleep while the fire burns either from the wick or anything like it. Thus, the order to put out fire in a room before going to sleep may not be related to present-day electric lamps if the possibility of electric surges that cause appliances to catch fire is remote.
1228	Authentic	Imam An-Nawawee (الله رحمه (explained, “It forms an evidence for the view of our scholars that it is recommended during the first rain to expose other than our Awrah (parts of the body prohibited to be seen by other people) so that the rain touches it. It also proves that when the subordinate sees something from the superior which he does not know, he should ask him so as to know it, act upon it and teach others too.” The hadeeth also encourages craving for whatever is good and beneficial. It is evidence for the fact Allah the Mighty and Sublime is above His creatures.
1229	Authentic	The narration exhorts towards teaching and enforcing Islamic morals in the household. The whip would indicate that discipline will be ensured at all times within the limits of the Sharee’ah. In a similar narration collected by Imam Ahmad in his Musnad it says, “Do not leave them without the whip by way of discipline. Make them be conscious of Allah.” (Ahmad)
1230	Sound	As regards the word, “as-Samar”, translated here as ‘conversing’, Imam Al-Albaanee (rahimahullah) clarified that the correct word is rather, as-Sayr, ‘walking around’ as the context shows and as is indicated in other versions of the hadeeth. See hadeeth no. 1233. However, the point of reference in this hadeeth vis-a-vis the chapter heading is that the doors of the house must be shut up before bed
1231	Authentic	–
1232	Sound based on supporting proof	The reason for such disapproval is that it involves needlessly tiring out and causing pains to the animals! See narrations on Chapter 176.
1233	Authentic	In another version of this hadeeth, it says, “…because it saw a satan.” This report also show that seeking refuge with Allah when we hear the barking of a dog or the braying of the donkey is restricted to the night; not any other time of the day.
1234	Authentic	–
1235	–	Similar to No. 1233, with a different isnād.
1236	Authentic	–
1237	Weak	–
1238	Sound Chain	–
1239	Sound Chain	The Prophetﷺ in a report checked and graded authentic in Silsilat al-Ahaadeeth is-Saheehah (1647) similarly ordered taking the midday rest. Siesta rests the body and helps towards waking up for the late-night prayer. This narration also warns about falling into the traps of Shaytan.
1240	Authentic	Anas bin Malik  referred to the companions – may Allah be pleased with them all – by his statement, “They used to…” They would observe the siesta after the Friday congregational prayer during the time of the Prophetﷺ as in other authentic reports.
1241	Authentic	The point of reference here is their having a midday nap.
1242	Authentic	Perhaps the one who would sleep in the mornings is unaware of the Prophet’s supplication to Allah to bless the early morning endeavors of his Ummah. If such a person knows but still chooses to sleep at the beginning of the day without necessity, then both lack of knowledge and deliberately contradicting knowledge are forms of ignorance. However, sleeping in the middle of the day is a good habit as evinced from other authentic narrations. Likewise, the habit of sleeping in the evenings without necessity may be considered goofy since it contradicts the noble habit of observing the siesta.
1243	Authentic	It further demonstrates the keenness of the companions – radiya Allahu anhum – to do good deeds and earn rewards therefrom.   The narrations under this chapter highlight the virtues of extending the greetings of Salam: safety, loving one another, increases  Eemaan and leads to the Garden. May Allah enter us into His Garden.
1244	Authentic	Shaykh Husayn al-‘Awaayisha (hafizahullah) said, “It shows that a matured person who had not been circumcised should do so or when he becomes a Muslim.” Sharh Saheeh al-Adab al-Mufrad (3/354). This noble practice of the Fitrah is been abandoned by many of the parents for their daughters on the flimsy excuse that it is only Mustahabb (recommended)! Quite badly, some Muslim countries have even legislated against female circumcision!
1245	Weak	–
1246	Weak	–
1247	Sound	1. The narration demonstrates that it was a normal practice amongst the early Muslims to circumcise girls. This is further asserted in the hadeeth checked and graded in Silsilat al-Ahaadeeth is-Saheehah, that: “The women migrated (from Makkah to Madeenah) and amongst them was Umm Habeebah who was known to circumcise girls. When the Messengerﷺ saw her, he said to her, ‘O Umm Habeebah! Do you have with you today what you always had with you?’ She said, ‘Yes, O Messenger of Allah! Except it is not permissible so you can prohibit me.’ So the Messengerﷺ said, ‘No, it is allowed; come closer so that I can teach you (how to do it).’ She came closer and he said, ‘When you do it do not cut deep for that (i.e. to slightly remove a part of it) better brightens the face (of the woman) and is found more honorable by the husband.’” 2. The hadeeth shows that entertainment could be permissible or even encouraged when they do not involve sins. 3. Sins should not be tolerated; the Muslims should seek appropriate means to quickly discourage them.
1248	Weak	–
1249	Weak	–
1250	Authentic	The report ascribed to the Prophetﷺ here is not authentic; it was even graded Mawdoo’ (fabricated) by Imam al-Albaanee (rahimahullah) in Silsilat al-Ahaadeeth id-Da’eefah (2112). See hadeeth no. 1244. As for the statement of Sa’eed bin Musayyib (rahimahullah), they are authentically reported from him. However, reliance on such reports from a taabi’ee requires corroborating evidences from the Prophetﷺ
1251	Authentic	Commenting on this narration, Imam Albaanee (rahimahullah) said, “Rightly, they were not examined. However, that did not prevent them from been ordered to circumcise, and even to completely shave the hair of the period of disbelief which is from the obligations upon the Muslim. Likewise other traits of Fitrah. In the hadeeth collected by Aboo Daawood and others, (it says) that the Prophetﷺ said to a man: ‘Shave off the hairs of the period of disbelief and circumcise.’ See Saheeh Abee Daawood (383). The next narration strengthens it.”
1252	Authentic	Imam az-Zuhree, Muhammad bin Muslim bin Shihaab (rahimahullah), was from the scholars among the students of the companions (radiya Allahu anhum). So, his statement here demonstrates that circumcision was a well established custom among the early Muslims. 1. The narration demonstrates that it was a normal practice amongst the early Muslims to circumcise girls. This is further asserted in the hadeeth checked and graded in Silsilat al-Ahaadeeth is-Saheehah, that: “The women migrated (from Makkah to Madeenah) and amongst them was Umm Habeebah who was known to circumcise girls. When the Messengerﷺ saw her, he said to her, ‘O Umm Habeebah! Do you have with you today what you always had with you?’ She said, ‘Yes, O Messenger of Allah! Except it is not permissible so you can prohibit me.’ So the Messengerﷺ said, ‘No, it is allowed; come closer so that I can teach you (how to do it).’ She came closer and he said, ‘When you do it do not cut deep for that (i.e. to slightly remove a part of it) better brightens the face (of the woman) and is found more honorable by the husband.’” 2. The hadeeth shows that entertainment could be permissible or even encouraged when they do not involve sins. 3. Sins should not be tolerated; the Muslims should seek appropriate means to quickly discourage them.
1253	Weak	–
1254	Authentic	It demonstrates among other things that one could seek the learned and pious to give the child tahneek and name him.
1255	Authentic	The narration encourages supplicating for a child at birth and even asking the righteous to do same. It shows that it is allowed for people to say, Ameen to the supplication of a single person, and that one could invite people to a banquet when a child is born.
1256	Authentic	–
1257	Strange	The tooth-stick is only authentically reported as from the Fitrah in the hadeeth of A’aisha (radiya Allahu anhaa). Thus, the Sunnah of plucking the armpits, which forms the point of reference in this hadeeth is established from authentic reports.
1258	Authentic	It highlights the adherence of the companion to the Sunnah, and how he attended to personal hygiene. However, in an authentic hadeeth, collected in Sunan Abee Dawood and others, Anas bin Malik  said, “The Messenger of Allahﷺ gave a forty days range for us to shave the armpits, cut the fingernails, trim the moustache and shave the pubes.” Thus Imam ash-Shawkaanee (rahimahullah) said, “Therefore, it is not permissible to exceed it, and the one who leaves trimming and its like after it gets long for up to that limit is not considered to be contradicting the Sunnah.” See Nayl al-Awtaar (1/164).
1259	Weak	–
1260	Authentic	Shaykh Husayn al-‘Awaayisha (hafizahullah) explained that the word Qimaar is “every game which involves betting in which the loser gives the winner something previously agreed upon by them both.”
1261	Weak	–
1262	Authentic	As explained earlier, people were used to swearing with other than Allah during pre-Islamic times. So when that became prohibited in Islam, some would still mistakenly utter such words. Thus, saying the statement of testimony in the Oneness of Allah apart from reaffirming faith is from the aspects of hastening towards good deeds after committing an error. Likewise inviting someone to a bet; it is a sin for which the offender should give charity in atonement.
1263	Weak	–
1264	Authentic	Here the Messenger of Allahﷺ referred to the women employing their tender nature: the fragile vessels. He cautioned that they be driven gently so that they do not fall over the beast of burden and be wounded. Some of the scholars have viewed that the Prophetﷺ cautioned the cameleer, ‘Anjasha , regarding his songs so that the fragile vessels were not put to trial therefrom as is shown in other wordings of the same hadeeth. ‘Anjasha , was known to sing with sonorous voice. Yet, the hadeeth evinces the permissibility of singing songs and poems when they don’t involve forbidden words and musical instruments, and when doing so does not lead to something prohibited. It also shows the permissibility of using implied expressions, and good-natured teasing.
1265	Authentic	–
1266	Sound	See comments on narration in Chapter 340.
1267	Weak	–
1268	Weak	–
1269	Sound	This hadeeth categorically prohibits playing backgammon; and apparently, whether it involves betting or not. See narration no. 1277. Obviously, it becomes worse when joined with gambling!
1270	Authentic	–
1271	Sound	Imam an-Nawawee (rahimahullah), “The meaning of staining his hand in the meat and blood of a pig is while he eats from it. It is a form of likening of its prohibition to the prohibition of the two things (the blood and flesh of swine).”
1272	–	As No. 1269, with a different isnād
1273	Authentic	–
1274	Sound	The companions – may Allah be pleased with them all – did not tolerate sin; they sought every permissible means to discourage disobedience to Allah and His Messengerﷺ
1275	Sound	Apart from prohibiting backgammon, it evinces the fact that rulers must prohibit their subjects from sinful acts and punish offenders accordingly.
1276	Weak	–
1277	Authentic	This hadeeth categorically prohibits playing backgammon; and apparently, whether it involves betting or not. See narration no. 1277. Obviously, it becomes worse when joined with gambling!
1278	Authentic	The hole is mentioned since most of what comes from it rather harm than benefit. Explaining the hadeeth, Imam al-Khattaabee (rahimahullah) said, “This expression is of information but it implies command. That is, the believer should be wise and careful not to be hit due to nonchalance and so, he is deceived one time after the other. That could be from the aspects of religion as it could also be in worldly matters…” As for the indifferent believer, he could be hit hard many times!
1279	Authentic due to supporting proof	That is, the one who shoots in people’s direction at night. As regards the expression, “…is not one of us”, it may means that, ‘he is not acting in accordance with our Sunnah for it is not from our Sunnah to harm fellow Muslims’, or ‘he is of the non-Muslims who direct harm towards the Muslims.
1280	Authentic	However, it should be noted that, the fact that it is from the ways of the non-Muslims to bear arm against Muslims does not mean that it basically forms an act of disbelief. In his Saheeh, the author related that the Prophetﷺ said, “No one of you should point arm at his brother. He may not know, the Satan may prompt his hand, and he so, he falls in a pit of the Fire.”
1281	–	As No. 1280, from. Abū Mūsā, with a different isnād
1282	Authentic	Perhaps, the narration in relation to the chapter heading seeks to also emphasize preordainment: that enduring the pains of journey to meet a need does not really mean that the need will be fulfilled.
1283	Authentic	Bakh, bakh is used to express surprise. The companion – t – thanked Allah the Exalted for easing his affairs such that he could blow his nose in cotton after he could only barely feed. However, in relation to the chapter title, it demonstrates that, rather than harm others with phlegm we should blow our noses in handkerchiefs or other similar things.
1284	Authentic	The hadeeth highlights the true Eemaan of the companions – may Allah be pleased with them all. Clear belief is to believe and follow the Messengerﷺ in everything that he says, and not prefer or be deceived by any other.
1285	Weak	–
1286	Authentic	In a similar report collected in the two Saheehs it says, “When that comes to him he should seek refuge with Allah and hold back (such thoughts).” In another report such a person is asked to say: “Allahu Ahad. Allahu as-samad. Lam yalid walam yoolad, walam yakun lahu kufwan Ahad (Allah is One. Allah is the Self- Sufficient Master. He begets not, nor was He begotten. And there is none co-equal or comparable to Him). Then he should spit to his left three times and seek refuge against the Satan.” See Silsilat alAhaadeeth is-Saheehah (118)
1287	Authentic	–
1288	Authentic	–
1289	Authentic	The narration shows the seriousness of suspicion; it could be worse than theft!
1290	Weak	–
1291	Weak	–
1292	Authentic	–
1293	Weak	As No. 1292, with a different isnād.
1294	Authentic	It is an athar of Abū Hurayra, but the words are similar to Nos. 1292 and 1293, and with a different isnād.
1295	Weak	–
1296	Weak	–
1297	Authentic	Shaykh Husayn al-‘Awaayisha (hafizahullah) said, “The author cited this narration under this section to show the permissibility of children playing with nuts. However, it should not be along with betting and it should not take much time so that they do not get used to that when they mature, and so that it does not prevent them from acts of obedience they should master and be nurtured upon. Allah Knows Best.”
1298	Weak	–
1299	Authentic	Young people may play with dolls and other playthings as is evinced in this hadeeth; moreover, when play with such toys is beneficial in their tutelage. The permissibility of a wife having friends and playmates could also be drawn from the narration.
1300	Sound and Authentic	Turning away from good is the lexical meaning of the word, ash-Shatn, from which Shaytaan is coined. Thus, the one who followed the dove, getting busy with that, being prevented from worship and beneficial things lexically falls in the category. Likewise the cause of such distraction.
1301	Weak Chain	–
1302	Sound	The narration demonstrates the humility of ‘Umar  and that the companions – radiya Allahu anhum – were full of respect for each other. It also teaches that subordinates and students should respect their superiors and teachers.
1303	Weak	–
1304	Sound	–
1305	Sound	That is, your eyes have been created to be used in obedience to Allah the Exalted; but instead, it was been unnecessary employed in something non-beneficial, and perhaps, sinful. As such that you don’t have the eye is better than having it and making it engage in sin. The narration disapproves curiously looking here and there. . The one who looks into a house before being allowed to enter gets the sin of one who has entered without permission. 2. The expression: “And no one should act as the Imām of a people and single himself out for supplication to the exclusion of others until he leaves” is graded weak by some of the scholars including Ibn Taimiyyah and Ibn Qayim (الله رحمه .(The Prophetﷺ has been authentically and widely reported to have made supplications using singular personal pronouns.
1306	Authentic	–
1307	Weak	–
1308	Authentic	–
1309	Authentic	The text shows the status of such persons in the sight of Allah the Mighty and Exalted. Worst still, the double-faced is also never loved by the two groups of people to whom he shows different faces.  When he is with those whom he dislikes, he amends his words and actions to suit the situation, and when he returns to his true associates he is something else. So for him, words are ever changing depending on the situation. How can such be trustworthy?!
1310	Sound	The narration seriously condemns being double-faced and indicates that such persons will be punished in the Fire in the manner they employed their tongues while dealing with the people in the world. The Prophet’s knowledge of such persons was through revelation and his pointing at him would encourage the person to repent from the sin and further discourage others from falling into the sin.
1311	Authentic	The hadeeth teaches that it is permissible to flatter someone because of the evil consequences of doing otherwise.  That is, being vulgar or obscene; unrefined.
1312	Authentic	Modesty will ever bring about good because it drives towards abstinence from sin and adherence to obedience to Allah and His Messenger ([r]). The aversion of the companion – t – to Bushayr’s reference to a book of wisdom is not from the angle of the content of the book but from the aspects of citing it in connection with the statement of the messenger of Allah ([r]).
1313	Authentic	It encourages good character and points to the virtue of a person with good character. It prohibits being obscene and ill-mannered.
1314	Authentic	–
1315	Sound	The Prophetﷺ was handsome in nature and character. So, when he faced or turned away from people, he did so completely. This mind alertness aids obedience to Allah, the Mighty and Sublime and refraining from His prohibitions. It also leads to attaining absolute sincerity and modesty.
1316	Authentic	Al-Hafidh Ibn Hajar al-Asqalaanee (الله رحمه (explained that Hayaa, “Juristically, is a trait which prompts staying away from vicious acts and prevents failing regarding the rights of people.” Thus, those who have become the slaves of their desires – especially against Allah’s dictates – are driven by lack of modesty! And as Imam Ibn Qayyim al-Jawziyyah (الله رحمه ( puts it: “If the veils of desires were put off him, he would realize that he has failed where he could have succeeded and that he only earned grief where he thought he was glad, and harmed himself where he thought he was enjoying; like the bird which was deceived (into a trap) with a seed of wheat; it neither gets the seed nor out of what it got into!”
1317	Authentic	–
1318	Mawqoof, with reliable narrators	The statement is also authentically related from the Prophetﷺ.
1319	Authentic	Imam an-Nawawee explains, “This demonstrates that: 1. To be angry for the sake of other than Allah the most High is from the insinuations of the accursed Satan. 2. Whosoever becomes so afflicted should seek refuge, and say, ‘A’oodhu billaahi min ash-Shaytaan ir-Rajeem (I seek refuge with Allah from the accursed Satan). 3. It (i.e. to seek refuge as described) is a means to removing the anger. The hadeeth also proves that to seek refuge with Allah from the accursed satan is not restricted to the person who is mad in direct contradiction to the one who thought so in error and even sent his companion away. Perhaps for this reason, Imam al-Bukhaari placed this hadeeth under this heading because the person exceeded the limits of the Sharee’ah in his anger and his refusal to accept admonition.
1320	Authentic due to supporting proof	That is, teach the people what they should know from the matters of their religion and in doing that, make things easy and not difficult. Anger could be from the insinuations of the satan; it could take a person out of his normal self to such an extent that he might say or do any evil. He might also harbour hatred and other evils including disbelief. However, when the angry person keeps silent, it calms his anger and grants him control over it. So, the Prophetﷺ repeated it twice for emphasis. In an authentic hadeeth collected by the author, Al-Bukharee, and Imam Muslim in their Saheehs, the Prophetﷺ said regarding a person who was angry, “I know a statement which will take away what he feels if he says it; where he to say,  A’oodhu billaah minash Shaytaanir Rajeem’ (I seek refuge with Allah from the accursed satan)”.
1321	Sound due to proof in Mawqoof form
1322	Authentic Chain	Loving a person should be for the sake of Allah the Exalted; likewise hating. However, some of the people develop unreasoning love for or passion in people leading them to behave irrationally. Similarly, when they dislike a person, they desire that such persons are put to destruction! These two extremes demonstrate that their love and hatred are not for the sake of Allah and this is disapproved – And the refuge is only with Allah.